14. The War Within (Romans 7:14-25)

Introduction

In her book, Joni, Joni Ericson Toda describes her first distressing realization of the grim reality of her paralysis. Joni was only 15 when she was permanently paralyzed from the neck down as the result of a diving accident. She was rushed to the hospital for extensive tests and x-rays to determine the extent of her injury. As she lay unclothed on a hospital cart, the sheet covering her slipped to the side leaving her partially exposed. In her modesty, Joni desperately wanted to cover herself, a small task easily and quickly accomplished before her accident. But now, as much as she wanted to make her arms and hands move, they simply would not respond. Joni knew in her mind exactly what she wanted to do, but her body was totally unresponsive. You and I can only taste of Joni’s struggle in small portions. My body generally does what I ask it to do nowadays, although to my chagrin, it does it slower and not nearly as well. It is threatening that some day it might not even respond to my requests at all.

Paul describes in the Book of Romans a much deeper frustration—one with which only Christians can identify and one with which all Christians can identify. The Christian’s agony comes from realizing that our sinful flesh refuses to respond to the requirements of God’s Law. Those things which we as Christians despise we find ourselves doing. Those things which we as Christians desire we fail to accomplish. No matter how much we may wish to serve God in our minds, we find ourselves sinning in our bodies. As Paul describes his frustration in Romans 7, with his mind he desires to serve God. He agrees with the Law of God and rejoices in it. He wants to do what is right, but his body will not respond. He watches, almost as a third party, as sin sends a signal to his body, and as his body responds, “What would you like to do?” Paul finds, as we do, that while our fleshly bodies refuse to obey God and do that which we desire and which delights God, they quickly and eagerly respond to the impulses and desires aroused by sin.

Joni’s difficulty only partially describes the analogy of Romans 7, for it is one thing to have our body not do what we tell it to and quite another to realize that our body is very obedient to something else. That is the frustration of Paul in Romans 7. Every Christian who reads Romans 7:14-25 should immediately identify with Paul’s expression of frustration and agony due to the weakness of his fleshly body: “Wretched man that I am! Who will set me free from the body of this death?” (Romans 7:24). We are confronted with a dilemma as we try to live righteously. If there were no answer for this question, we would hardly dare to press on. But there is an answer! Thanks be to God, there is a solution!

Some of our most tender nerves are touched by Paul’s teaching in verses 14-25. For the truths taught here could be taken as the most depressing and hopeless realities of our lives. But Paul does not dwell on the weakness of our flesh in order to discourage us. Rather, Paul exposes the weakness of our flesh as the root problem which prevents Christians from living the kind of lives God requires and which we, as Christians, desire in our innermost being. Paul exposes the weakness of our flesh to prepare us for God’s provision for godly living, the solution found in Romans 8. Those of us willing to honestly identify with the agony of Romans 7 will be ready for the ecstasy of God’s gracious provision for living righteously in Romans 8. If Romans 7 takes the Christian to an all time low, Romans 8 takes us to a refreshing high. Let us welcome these words of encouragement as a revelation from God, for these verses are God’s good news for sinners.

The Context

Paul lays down his argument in Romans 1-11 as he builds to three peaks. The first peak is found in Romans 3:21-26 where in verse 21 Paul, with great joy and enthusiasm, presents the good news: God has provided the righteousness which all men lack and which God requires for eternal life. In Romans 8:1-17, we come to the second peak of the book when Paul tells the Christian that God has provided the means for righteous living which all Christians lack. Finally, in Romans 11, Paul tells us of God’s work among His people, the Jews, in bringing about their righteousness by means of the Gentiles in His sovereign program for His people.

In each case, only after Paul demonstrates the need for righteousness and man’s inability to produce it by his own works does Paul introduce the righteousness which God provides and produces. In Romans 1:18–3:20, Paul demonstrates the universal sinfulness of all men, Jews and Gentiles. Man’s desperately sinful condition is summarized in Romans 3:10-18, where Paul employs the Old Testament Scriptures themselves to prove his point that all have sinned and fall short of God’s glory.

Romans 7:14-25 is similar to Romans 3:10-18. These verses sum up the Christian’s utter inability to live righteously, in his own strength. Rather than citing the Old Testament Scriptures here, Paul refers to his own experience as we read of his final cry of despair in Romans 7:24. The darkest hour of Romans 5-7 comes just before the dawn of Romans 8.

Romans 5 begins by assuring the Christian of the certainty of salvation and of its many blessings in which we boast. The basis for our struggle with sin (in Adam), as well as the basis for our victory over sin (in Christ), is exposed in the last half of chapter 5. Romans 6 stresses the necessity of living righteously, not in sin as we once lived before our salvation. Romans 7:1-6 speaks of our death to the Law and the freedom this grants us to be joined to Christ and to produce the fruit of righteousness. In Romans 7:7-13, Paul establishes the goodness of God’s Law and the wickedness of sin. Now, in Romans 7:14-25, Paul brings us to the root of the problem, the cause of our constant defeat by sin: our own flesh, the “body of this death” (verse 24).

Observations

This portion of Scripture is fraught with problems and different interpretations, and even some would say that this is a description of Paul as an unbeliever. Many of us are uncomfortable with the fact that Christians struggle, and yet it seems that one must begin by saying this is the struggle of a Christian. In the Book of Romans we are not in the salvation section but in the sanctification section. Christians and non-Christians alike struggle, but they struggle with very different things. The non-Christian’s enemy is God and ultimately the struggle of the unbeliever is his struggle with God. His distress and troubles are a manifestation of the wrath of God. We were born in our transgressions and sin; we were at enmity with God—sin is not the problem. For the Christian, sin is the enemy. And that changes only at conversion so that the struggle Paul is describing is his personal struggle with sin as a believer.

Before considering Paul’s teaching verse by verse, we need to make several observations concerning this text as a whole.

(1) Paul changes from the past tense in verses 7-13 to the present tense in verses 14-25. This change strongly suggests (as other evidence will confirm at least to my satisfaction) that while Paul speaks of his experience as a non-Christian in verses 7-13, he is now speaking of his experience as a Christian in verses 14-25.

(2) Note the progression in our text which presses on to the problem which is the source of the spiritual struggle of every Christian—the awesome power of sin. Paul begins by stating that the problem is not with the Law of God but with his own flesh (verses 14-16). He then goes on to show that the real culprit is sin and not the flesh (verses 17-23). Sin is evil; the flesh is weak.

(3) In our text, Paul is describing his own personal struggle with sin. This is the most dramatic testimony of Paul’s struggle with sin. We have little difficulty believing that we struggle with sin or that others like Peter struggled, but Paul somehow seems above it all. This is a misconception, as our theology should remind us, and as Paul’s words instruct us. Paul’s struggle is a deeply personal struggle, with sin and with his own flesh. It is a war within. It is a war which results from his conversion, a war which did not exist until he was saved.

(4) Paul is not able to understand or to precisely analyze his own struggle with sin. I remember reading Don Baker’s book, Depression, in which he describes his own deep depression, hospitalization, and recovery from what we would call a nervous breakdown. Baker had no quick and easy explanation either for his breakdown or for his recovery. Paul tells his reader that he does not understand what he is doing (verse 15).

We tend to think of Paul as the man with all the answers. If anyone can understand sin and our struggle with it, it would be Paul. But in our text Paul is the one struggling, and he does not offer a quick and easy explanation. This is because sin cannot be understood. Sin is irrational. We try to rationalize our sinful actions to make it appear that we have reasons, good reasons, for our sin. But there is no good reason for sin. Sin is an irrational act which has no easy, rational explanation.

(5) Paul is not trying to supply us with the solution to his problem but simply describing the immensity of the problem of sin and the intensity of his struggle with it. The solution to the Christian’s struggle with sin is explained in Romans 8. The struggle is described in Romans 7. While we are eager to hear God’s solution, we must first be convinced of the seriousness of the problem. Drastic situations require drastic measures. This situation is drastic, as are the measures God outlines in chapter 8.

The Law Is Spiritual: But I Am of Flesh
(7:14-16)

14 For we know that the Law is spiritual; but I am of flesh, sold into bondage to sin. 15 For that which I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. 16 But if I do the very thing I do not wish to do, I agree with the Law, confessing that it is good.

In Romans 7:7-13, Paul has shown that God’s Law is “holy, righteous, and good” (7:12). In verse 14, Paul makes a very significant statement: “The Law is spiritual; but I am of flesh, sold into bondage to sin.” Paul seems to be saying this: “The Law is not the problem, I am.” We might paraphrase it this way: “The Law is spiritual. I am carnal.” Both statements catch us somewhat off guard. Both need explanation and clarification.

The Law Is Spiritual

The Law has already been shown to be “holy, righteous, and good.” Now Paul tells us something more, “The Law is spiritual.” Just how is the Law “spiritual”? How does being “spiritual” differ from being “holy, righteous, and good”? To understand and agree with Paul’s words, we must take several important matters into account:

(1) Paul is speaking specifically of the Law of Moses and not just “law” in general.

(2) As such, the Law of Moses was given by God. God was the Author of the Law.

(3) The Law of Moses is Scripture, “… inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16; see also Romans 15:4).

(4) The Law defines and reveals sin, showing men to be sinners, under divine condemnation and in need of a righteousness not their own.

(5) The Law reveals the character of God to men. It also anticipates and bears witness to the righteousness of God as revealed in the person of Jesus Christ.

(6) It defines sins and determines their penalties so that those who break the Law can be punished (see 1 Timothy 1:7-11).

(7) Far more than being a mere set of rules, the Law is suggestive, giving those who seek God much fuel for meditation, prayer, and praise.

(8) The Law cannot be understood apart from divine illumination (see Psalm 119, especially verses 8, 26-27, 32, 33-34); 1 Corinthians 2:6–3:3). No man can understand God’s revelation apart from the Spirit of God. The Law is spiritual; it therefore requires the Spirit to interpret it to unspiritual men.

(9) The Law is not concerned merely with externals but with man’s heart and spirit.

(10) The Law turns men from trusting in themselves and points them to God, in Whom alone they must trust and worship.

I Am of Flesh

The Law is not Paul’s problem. Paul tells us that he is the problem. The Law is “spiritual,” and he is not. He is “of flesh.” His nature, by birth and by virtue of his union with Adam, is fallen. His fleshly nature is hostile toward God and friendly toward sin. Nothing good dwells in his flesh. His nature impairs not only his ability to comprehend the Law of God but inclines him to disobey it even if he did understand.

Imagine that I had been stricken with a fatal ailment, and I would soon die. I learn that an Hispanic doctor has discovered a cure—if only I can contact the doctor, my cure is certain. But there are problems: the doctor is in Mexico and speaks only Spanish. I live far away and speak only English. I am also intensely prejudiced against Hispanics and even if I could understand him, I would be completely unwilling to accept this man’s cure.

Paul’s flesh is in “bondage to sin” (verse 14). Because of this, the standards set by the Law are not met. Those things which the Law requires, Paul finds himself failing to do. Those things which the Law prohibits, Paul finds himself practicing. He does the very things he hates (verse 15). One thing can be learned from Paul’s confusing and chaotic condition and conduct: if not in his actions, at least in his attitude, Paul agrees with the Law of God, confessing it to be good (verse 16). Paul hates those sins which the Law condemns. Thus Paul is in agreement with the Law. Paul wishes to do what the Law commands. Paul is, once again, in fundamental agreement with the Law. Paul’s mind is in agreement with God’s Law, but his flesh is opposed to it. The Law is not the problem; Paul is.

The Source of the Problem Is Not Me, but Sin
(7:17-24)

17 So now, no longer am I the one doing it, but sin which indwells me. 18 For I know that nothing good dwells in me, that is, in my flesh; for the wishing is present in me, but the doing of the good is not. 19 For the good that I wish, I do not do; but I practice the very evil that I do not wish. 20 But if I am doing the very thing I do not wish, I am no longer the one doing it, but sin which dwells in me. 21 I find then the principle that evil is present in me, the one who wishes to do good. 22 For I joyfully concur with the law of God in the inner man, 23 but I see a different law in the members of my body, waging war against the law of my mind, and making me a prisoner of the law of sin which is in my members. 24 Wretched man that I am! Who will set me free from the body of this death?

Paul recognizes his fundamental agreement with the Law. As he has shown, this testifies to his own appraisal of the goodness of the Law (verse 16). But the problem goes even farther than this. His agreement with the Law shows that the source of the problem is not Paul, but the strength of sin. Nothing good indwells Paul’s flesh, but sin is present in him.

Paul’s flesh is naturally opposed to God, to His Law, and to anything righteous. Paul’s flesh is responsive to sin. Paul’s flesh (his fallen nature—all that he was before he came to faith in Christ) has become sin’s sanctuary. In one sense, Paul is a prisoner of his own flesh. Deep within himself, Paul wishes to do that which God’s Law defines as good. He desires not to do that which the Law calls sin. His desires conform to God’s Law. His deeds reject and resist God’s Law. He is almost schizophrenic in his spiritual life.

But Paul’s agreement with the Law of God in his mind shows that he is not really the one practicing sin. He is being held as a hostage by sin, in his own flesh! What he is doing, he is doing against his own will! Paul has been taken prisoner by sin. Sin has taken advantage of the weakness of his flesh and has perverted the Law to entice men to sin, rather than to keep them from sin.

Paul’s flesh is weak, and he is overpowered by sin. Paul’s escape and deliverance must take place by his deliverance from his own sinful flesh, his “body of death.” Listen once again to his agonizing cry for help:

Wretched man that I am! Who will set me free from the body of this death? (Romans 7:24).

If there is anything clear in this text it is the intensity of the problem. The desperate struggle in the life of the Christian to do what is right on his own power leads to complete frustration and failure - even the apostle Paul says this is his experience.

A Taste of the Deliverance to Come
(7:25)

25 Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.

Paul’s deliverance from the power of sin which takes advantage of him by means of his weakened and fallen flesh is through Jesus Christ and His cross. Just as the cross of our Lord Jesus Christ was God’s provision for the righteousness we lack for eternal life, so the cross of Christ is God’s provision for the righteousness He requires of His saints. We will find the explanation in chapter 8, but Paul does not leave us hanging with no hope.

Paul’s condition is repeated once more in verse 25. He is living two lives. In his mind, Paul agrees with the Law of God and submits himself to it. But in his flesh, Paul finds his body in service to sin. I am reminded of the way I felt during a radio pledge week a few years ago. My family was committed to the support of this Christian radio station but found the making of a pledge contrary to our convictions. We also had strong reservations about having our names and the amount of our donation broadcast. As we were listening to those who pledged to give, to our utter amazement and chagrin we heard our own daughter’s name. Unknown to us, she had called in to make a pledge. I felt something like Paul, knowing that he had unwillingly become a part of something he did not agree with or desire.

Conclusion

This text is foundational to our view of the Christian life. As we conclude, allow me to point out some important truths and their implications for our lives.

(1) There is an intense struggle going on within the Christian. Conversion to Christ does not instantly solve all our problems. It even results in some problems we had never experienced as unbelievers. Before our salvation, we were never in opposition with sin. We were unknowingly the slaves of sin, all along thinking we were serving our own interests. Before our conversion, we were enemies of God. Our struggle was the result of our opposition to Him and His present judgment in our lives. As a result of faith in Christ, our animosity toward God ended and a new animosity—toward sin—began. The struggle which Paul is describing in Romans 7:14-25 is the result of his conversion.

(2) An overwhelming sense of despair over our struggle with sin and our defeat by it is an essential step in the solution to this problem. Paul’s despair was legitimate and even necessary. Until we hate sin, we will not turn from it. Until we reach the end of ourselves, we will not look to God. Just as unsaved men and women must come to the end of themselves in order to receive God’s gracious provision of righteousness, by faith in Christ, Christians too must come to the end of themselves to find the solution, once again, at the cross of Calvary.

(3) The problem with many Christians is not their despair, like that of Paul, but their lack of it. If coming to the end of ourselves is essential to turning to God for our deliverance, then many Christians will never turn to God for victory over sin because they do not recognize their true condition or take it seriously enough. It was the self-righteous scribes and Pharisees who did not come to Jesus for forgiveness simply because they did not think they needed it. It is the “smooth-sailing saints” who do not come to the cross for deliverance from the power of sin in their lives because they do not agonize over their condition as Paul did. My concern is that I lack the kind of agony that Paul has. I lack the kind of intensity that Paul has.

Why is it I do not feel the struggle as much as he does? How can Christians fail to identify with Paul here in Romans 7? Let me suggest several reasons.

We fail to agonize over sin because we have redefined our old sins, giving them new Christian labels. Aggressive, self-assertiveness, once condemned as sin, now becomes “zeal for the Lord.” These are the same vices, the same sins, but we now sanctify them by putting Christian labels on them.

We live superficial, hypocritical lives, which deny the reality of our sin, and our failure to live as God requires.

We ignore and reject God’s Law, as though it were “of flesh,” while we are the ones who are spiritual (the exact opposite of what Paul says in verse 14).

We teach Christians to “cope” with their sin. Paul never teaches Christians to cope. In effect, we say to Christians that they need to learn to live with the agony. Paul says, “No, you don’t. You need to have that agony so intense that you can’t live with it, and you can only turn to God.”

We seek to convert our socially unacceptable sins to those sins which are socially acceptable. We know that robbery and murder are unacceptable to society, and so we redirect our sinful energies in areas which serve our own self-interest, but in ways which bring us the commendation of others, rather than their condemnation. We give up those sins for which society puts men in prison and take up those sins for which society will make us president.

We appeal to unholy motives in order to produce conduct which appears righteous. We use pride, ambition, greed, and guilt within the church, making these illicit motives the reasons for acceptable conduct.

We cannot stand to see people “putting themselves down” and thinking of themselves as wretched creatures, and so we attempt to build their self-esteem. We would not turn Paul to the cross for the solution to his problem; we would rebuke him for his poor self-esteem, and put him in a class or program which made him feel good about himself.¹⁷⁰

Those of us who are Christians and can identify with Paul are blessed. Those of us who cannot identify with Paul are to be pitied. It is not that we are plagued because we think too little of ourselves, but because we do not take sin seriously enough. The agony of Romans 7 is a prerequisite for the ecstasy of Romans chapter 8.

(4) Sin is complicated, but its solution is simple. Paul has already said it—sin is beyond our comprehension. We do not understand it. We cannot understand it. But we do not have to understand it in order to solve the dilemma it poses.

I know a young man who was converted to Jesus Christ. He was a homosexual before his conversion, and he also practiced homosexuality as a Christian. He found the solution in the cross of Jesus Christ. In speaking to a group of ministers, he said something very important. “Do not try to understand, and please do not try to identify with me in terms of my homosexuality. You cannot and should not understand. You do not need to understand. Identify with me on the level that we all struggle with—sin, due to the weakness of our flesh.”

He is absolutely right. Whatever form sin might take, the solution is the same. The solution to sin is not to be found in understanding it. The biblical solution to sin is not to be found in any other provision than that of the cross of Calvary, the teaching of God’s Word, and the enablement of His Spirit. Let us look for no other solution. Let us receive that which God has provided, in Christ.

How great is your struggle? How great is mine? I think if our struggle is as great as Paul’s we will in desperation give up all self-help efforts, and we will turn to the cross. God has provided a righteousness we cannot produce by ourselves. That righteousness Jesus Christ offers to us through the power of the Spirit. “Who will deliver me from this body of death?” The answer is to come in Romans 8. The very Spirit that raised the dead body of Jesus Christ from the grave is the Spirit that dwells in you and will give life to your mortal bodies. God has the solution. The solution for Christians is the walk of the Spirit. But we will never get to that point until we have come to the desperation of Paul in Romans 7.

My prayer is that you may begin to grasp the immensity of the struggle with sin. May you forsake all efforts to serve God in the strength of your flesh. May God help each of us to acknowledge that our flesh is a body of death from which we must be delivered. May God help us to understand as we proceed in our study of Romans the walk of the Spirit, the provision that God has made for us to live in a way which is pleasing to Him.

If you, my friend, are reading this and your struggle ultimately is not with sin but with God, I pray that if you do not know Jesus Christ personally you will today acknowledge your sin, acknowledge that there is nothing you can do to earn eternal life, and that you will trust in Jesus Christ who has been punished on your behalf and who offers to you the righteousness which God requires.

Whether your struggle is with God, as an unbeliever, dominated by sin, or it is a struggle with sin, as a Christian, the cross of Christ is God’s provision. I urge you to accept it.

Verses 14-16 make the first statement as Paul says something I think most of us do not believe. The Law is spiritual, but I am of flesh, sold into bondage to sin.” I think contemporary Christians would say just the opposite if this verse were not staring them in the face. If you asked many would say, “I am spiritual, and the Law is carnal. I am spiritual and the Law is a matter of mere externals.” That is not what Paul says. Paul says the problem is the Law’s basic essence; it is spiritual and my basic essence is that there is no good that dwells within me. We are on two different wave lengths: First, I can not understand the Law, and second, even if I could understand it I would not do it because I am operating in the flesh, and there is no good that dwells in my flesh. My flesh resists the Law. It hates the Law.

In what sense then do we say the Law is spiritual? First we must say the Law (the Law of Moses), is spiritual because it is God’s Word. It is divine revelation, “the oracles of God”—it is God’s revelation to men. Can we not say that the Law is Scripture? When we come to 2 Timothy 3: All Scripture is inspired, God breathed and profitable for teaching, etc., most people tend to say, “Yes, Pauline Epistles, New Testament, maybe the Gospels, but maybe some of the Old Testament.” But in essence much of that Scripture which was in the hands of those who received that statement was Law. The Law is Scripture, the Law is God-breathed, the Law is profitable. The Law speaks to men at the spiritual level. This is where the legalistic Sadducees and Pharisees missed the point. Because they were not spiritual, they could not understand the Law. Jesus kept saying to those who were the experts in the Law, “Have you not read? Have you not understood? You are greatly mistaken.” Why did He keep saying that to those who were the most expert in the Law? Because they did not understand that the Law was spiritual, and they were not. Unspiritual men cannot understand spiritual law. In the Sermon on the Mount Jesus is saying the Law does far more than address mere externals. The Law addresses man’s spirit.

So over and over again Jesus kept taking the Law to its innermost part, to its spiritual dimension, which went right over the head of those who were most expert in the Law. That is why we fail to read 1 Corinthians 2:9-10 where Paul is saying: “But just as it is written, ‘THINGS WHICH EYE HATH NOT SEEN AND EAR HATH NOT HEARD AND HAVE NOT ENTERED INTO THE HEART OF MAN—it is above us and beyond us—it is spiritual—beyond our dimension—these things God has prepared for those who love Him.’ For to us God revealed them through the Spirit for the Spirit searches all things, even the depths of God.” No man can understand God’s revelation apart from the spirit of God—the law is spiritual; it therefore requires the spirit to interpret it to unspiritual men. We must have the Spirit of God to understand the spiritual dimensions of the Law. That is why David the Psalmist says, “Oh, how I love Thy law; it is my meditation day and night” because it did far more than say, “Do this,” “Don’t do that.” That is why David said, “Open my eyes that I may behold wondrous things from Thy law.” There was much more in the Law than simply the external commandments. There was that addressing of the heart. “The Law is spiritual. I am of flesh.”

In my deepest humanity apart from God I am simply flesh. There is no good thing that dwells within me. The mind set on the flesh, Paul says, is death. It is opposed to God—opposed to His rule and His reign. And therefore I find that in my own nature that I am opposed to that which is true of God and His Word. “The Law is spiritual; I am of flesh; sold into bondage to sin.”

When Paul says “I” he sometimes means “I” the new creation in Christ and at other times he is saying “I” the old me in Adam. If you are honest, don’t you sometimes wonder as a Christian which of you is doing it? Sometimes, isn’t it really hard to know even when you are doing those things which seem so pious—you ask yourself, which one of me is doing this? Is it the legalistic me who thinks that somehow in the external act of reading the Bible, of preaching, of praying, of ministering to others, that I am really serving God. That is what often Pharisaism was all about: “Have we not cast out even demons in your name. Have we not done all of these things?” But they did them not unto God, but for themselves.

170 I appreciate these words from John R. W. Stott, on this text in Romans: “Indeed, an honest and humble acknowledgment of the hopeless evil of our flesh, even after the new birth, is the first step to holiness. To speak quite plainly, some of us are not leading holy lives for the simple reason that we have too high an opinion of ourselves.” John R. W. Stott, Men Made New (Downers Grove: Inter-Varsity Press, 1966), p. 74.

15. Siding With the Spirit (Romans 8:1-17)

Introduction

Our family was on vacation during the fuel crisis a number of years ago when we ran short of fuel in a remote western part of the United States. In the small town where we found it necessary to spend the night, only one motel was available, and my children still laugh about the night we spent in the Alpine Lodge. Our room had no private bath; the bathroom down the hall had saloon-type doors one could see over and under. The flashing red neon sign outside our windows illuminated our room all through the night. Downstairs we checked in at the bar of a tavern. At that bar sat a man well under the influence of already-consumed liquor. I could not help but overhear the man’s conversation with the bartender. This drunken man was actually witnessing to the bartender about his need to trust in Jesus Christ for salvation. Imagine a drunk telling a sober bartender he needed to get saved!

A radical change is expected and required when a person comes to faith in Jesus Christ. When no change becomes apparent, we begin to wonder if there has been a genuine conversion or if the one who was truly saved understands God’s Word concerning sanctification and discipleship. Charles Colson, in his excellent book, Loving God, entitles one of his chapters, “A Christian Gangster?” Gangster Mickey Cohen had made a profession of faith, and it was hoped that he had sincerely come to faith in Jesus Christ. Time evidenced that Mr. Cohen wanted to continue to live as a gangster with the assurance that he would go to heaven when he died. For a man like Cohen, genuine conversion to Christianity would require some radical changes in his mindset, motivation, and methods.

That change is both necessary and radical for anyone who comes to faith in Jesus Christ. The libertine extreme seeks to minimize the change which is required, wanting to avoid any rules or commands. They want to speak only of grace and not of righteousness or God’s Law. They want to continue to live in sin just as they did as unbelievers. This view is described and rejected in Romans 6. The legalist, on the other hand, wants to bury the convert to Christ with rules and regulations. He does speak of righteousness and holiness, but of the kind men define which is accomplished by human effort and not divine enablement. Paul discusses this point of view in Romans 7, showing legalism to be both sinful and impossible.

In Romans 6, Paul tells us that righteousness is required of those who have been justified by faith. Those who have died to sin must no longer continue to live in sin. They must no longer present their bodies to sin, but must present their bodies to God as instruments of righteousness. Paul shares in Romans 7 from his own experience as he shows that living a righteous life is humanly impossible. The Law is not the problem, for the “Law is holy, righteous, and good.” The problem is the weakness of our flesh. Unaided by God, the best a Christian can do is to serve God with his mind but to serve sin with his flesh. Great agony over this condition causes the Christian to cry out to God who alone can deliver him from the body which is dead with respect to achieving righteousness.

Chapter 7 ends with a very desperate cry for deliverance and a brief summary of the nature of that deliverance: “Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (Romans 7:24-25).

Paul will explain in Romans 8 the nature of God’s provision for our deliverance. The words of our text in verses 1-17, along with those which follow in chapter 8, are some of the most encouraging words in all of the Bible.

“Spenner is reported to have said that if holy Scripture was a ring, and the Epistle to the Romans its precious stone, chap. viii. would be the sparkling point of the jewel!”¹⁷¹

Those who can identify with the agony of Paul in Romans 7 will rejoice with him in the ecstasy of Romans 8. Do you desire to serve God and to obey His commands and yet find it impossible to do so? If not, then you should go back to the beginning of Romans and start reading again. Either you are not a believer in Jesus Christ, you fail to understand what God requires, or you do not see the futility and inadequacy of merely human effort. But if you have come to that point of despair of which Paul speaks, then you have come to the point of dependence upon God. Read on, my friend. There is more good news for you. The solution to your problem is now the topic under discussion in Romans 8.

Let us look to the Holy Spirit, of whom theses verses speak, to enlighten our minds concerning those things which we would never grasp apart from His divine illumination (see 1 Corinthians 2:6-16).

An Overview of Romans 8

Romans 8 may be seen as falling into three distinct but closely related segments. Verses 1-27 describe the ministry of the Holy Spirit in relationship to the believer. The sovereignty of God is stressed in verses 28-30. Verses 31-39 contain Paul’s spontaneous outburst of praise in response to the security of the saint and the certainty of God’s purposes and promises.

The Structure of Our Text

In our text the following structure can be observed:

Verses 1-4	The Holy Spirit, God’s Provision for (1) escape from condemnation, and (2) enablement to fulfill the Law
Verses 5-11	The necessity of walking in the Spirit, rather than walking in the flesh
Verses 5-8	Why walking in the flesh cannot please God
Verses 9-11	Why walking in the Spirit will please God
Verses 12-17	Paul’s words of application

Preliminary Observations

To better understand our text in Romans 8:1-17, it may prove helpful to make a few overall observations concerning the Book of Romans, this chapter, and its larger context.

(1) Romans is a logical, systematic treatment of the gospel. In this epistle, Paul deals with the gospel in terms of its necessity, its basis, its nature, and its outworkings. Paul is not writing to a church he has founded or visited, but to a church he hopes to visit in the future. He is not writing to address and correct specific problems but to provide this group with a solid foundation, a foundation for their Christian lives and for his future ministry among them.

(2) Romans is the most systematic treatment of the doctrine of the spiritual life in all of the New Testament. Thus, what Paul includes and what he omits in this epistle must be taken very seriously in terms of what is important to the Christian life.

(3) Paul’s teaching is based on the assurance of the salvation of the saint, their possession of the Spirit and the certainty of their sanctification. Paul does not try to motivate the Christian to trust and obey out of doubt or fear but out of confidence, assurance and gratitude for what God has done and will do. The mood throughout is that of the certainty of the saint based on the sovereignty of God (see 8:1, 9, 11, 15-17, 28-39).

(4) The Holy Spirit is the prominent subject and the most prominent person of the Godhead in this chapter.¹⁷² While there has already been considerable attention given to the flesh prior to chapter 8, there have been very few references to the Holy Spirit. This chapter is, by far, the most concentrated teaching on the Holy Spirit in the Book of Romans. The term “spirit,” which can refer either to man’s spirit or to the Holy Spirit, occurs only four times in Romans before chapter 8 (1:4; 2:29; 5:5; 7:6). Of these four previous occurrences of the term “spirit” in Romans 1-7, one instance is a clear reference to a man’s human spirit (Romans 1:4). The second reference (2:29) is debatable. The third reference (5:5) is a rather clear reference to the Holy Spirit. The use of “Spirit” in Romans 7:6 is somewhat debatable as well (capitalized in the NASB, but with a footnote with the alternative rendering, “spirit”).

In Romans 8, the term “spirit” occurs 18 times in the NASB and 19 times in the King James Version (see the translation of Romans 8:1 in the King James Version for an additional use of the term). This term occurs but 7 more times in Romans 9-16 (9:1; 11:8; 14:17; 15:13, 16, 19, 30). Thus, the term “Spirit” or “spirit” occurs in chapter 8 over 60% of the time when it is used by Paul in Romans.

(5) The Holy Spirit is God’s provision for holy living in the life of the Christian. The Holy Spirit is the answer to the problem of the Christian’s “body of death,” a body dominated by sin and dead with respect to producing any work which is righteous, according to the definition of the Law of God. Romans 8 deals with the ministry of the Holy Spirit pertaining to the salvation and sanctification of an individual. It is in Romans 12 that Paul approaches the subject of the ministry of the Holy Spirit for service and ministry when the subject of spiritual gifts is addressed. Why do some want to talk of the gifts of the Spirit in relationship to salvation and to sanctification when Paul does not even raise the subject of spiritual gifts until it comes to the matter of serving others?

(6) Every Christian receives all of the Spirit he or she needs, at the time of their salvation. Nowhere does Paul say that the Romans need to receive the Holy Spirit, nor receive more of the Spirit, as though they did not possess the Spirit. The question is not whether the Christian possesses the Spirit but whether the Spirit possesses the Christian. The question is not having the Spirit but walking in the Spirit.

(7) The ministry of the Holy Spirit is diverse, affecting virtually every aspect of one’s life. There is not just one ministry of the Holy Spirit described here by Paul, but many. The Spirit is involved in our salvation (8:1-2) and in our sanctification (8:3ff.). The Spirit initiates, guides and empowers our actions, so that the righteousness God requires is fulfilled (8:9-14). He also assures us of our sonship, as the Spirit of adoption (8:15ff.).

(8) In Romans 8 there is very little specific (some would call it “practical”) application given by Paul. Paul does not give commands, but exhortations. He speaks here in terms of the Christian’s obligations. His teaching is more in terms of principles than specific practices. His application likewise (see verses 12-17) is general. I find it most interesting that Paul has chosen to separate (for good reason) his teaching on the spiritual life in Romans 6-8 from his specific applications in chapters 12-16.

No Condemnation
(8:1-4)

1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 in order that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit.

Paul’s condition, as described in the last half of Romans 7, was agonizing and frustrating. With his mind, he served God, but with his flesh he served the law of sin (7:25). Paul’s dilemma is two-fold. First, there is the matter of his sins, committed as a Christian. Second, there is the problem of righteousness. What can deliver him from his sins? What can enable him to be righteous? Verses 1-4 deal primarily with the first problem and briefly allude to the second, discussed more fully in verses 5-11.

Paul’s first problem was that of his sin and of the condemnation which sin brings upon sinners. The solution to the problem of sin Paul describes here may be summarized in this way: For all who are in Christ, by faith, there is no condemnation for sin, but rather the condemnation of sin in the flesh.

Paul’s teaching in Romans 8:1-4 is fundamental to the Christian life. The Christian need not be overcome by guilt or by fear, due to his sins. The cross of Jesus Christ is the solution from sin and its condemnation, for all who are justified by faith. The death which Christ died was for all of the sins of the one who receives His work, by faith. Pre-Christian sins and post-conversion sins are covered by the shed blood of Jesus Christ. This is no license to sin, as Paul shows in Romans 6, but it is the assurance that through the substitutionary death of Jesus Christ Christians have been delivered from divine condemnation. The forgiveness of sins Paul describes in Romans 3:21–4:25 applies to all the sins of the one who trusts in Christ.

There is no condemnation! What a wonderful truth to the ears of every believer. But there is more. The death of Christ has delivered us from condemnation. While our Lord’s death at Calvary delivered us from condemnation, it also delivered sin to condemnation. In Christ, God condemned sin. God condemned sin in the flesh. The flesh was sin’s stronghold. It was the “handle” which sin found by which to lay hold of us and to bring us under condemnation. When God sent His Son, Jesus Christ, He came in the flesh. He came in the likeness of sinful flesh.¹⁷³ And when He suffered the wrath of God and the penalty of death in the flesh, sin was condemned in the flesh. In that very realm of the flesh, in which it seemed sin could not be defeated, God overpowered sin, condemning it in the flesh. Because of Jesus Christ, we are not condemned. Because of Him, sin is condemned, and in the flesh. For the Christian, the shackles of sin are surely broken.

Paul’s first problem is that of sin and its consequences. The second problem is that of righteousness. The sin which Paul wished to avoid, he committed, in the flesh. The righteousness which Paul desired to practice, Paul avoided, due to his flesh. The problem was with his flesh. With his mind he could serve God, but in his flesh he could not produce the fruit of righteousness. If sin dominated him through his flesh, then something greater than him must empower him to live righteously in his fleshly body. The solution is the power of the indwelling Holy Spirit.

The problem was not with the Law and its requirement. The “Law is holy, righteous, and good” (7:12). The flesh is simply not able to achieve what the Law requires (for reasons Paul is about to spell out in 8:5-8). The Holy Spirit is able to empower us to do that which the Law required (8:4). The righteousness of God is accomplished, not by walking according to the flesh, but rather by walking according to the Spirit. God’s righteousness cannot be achieved by the flesh, but it can be accomplished by means of the Spirit of God. Paul is soon to explain how and why this is so.

The foundation for Christian living, living righteously, has been laid in verses 1-4. The Christian is not under condemnation because he is in Christ Jesus, who bore the penalty for all our sins. Sin is under condemnation, through the flesh of our Lord Jesus Christ. The righteousness which the Law requires and which we find impossible to achieve, God achieves in and through the Christian, through the prompting of and power of the Holy Spirit. In Christ and through the Holy Spirit, God has delivered us from the penalty and the power of sin.

Not by Means of the Flesh, but by His Spirit
(8:5-11)

The truth Paul gives in verse 4, which he explains in verses 5-11, is not new. Centuries earlier, the Lord told the prophet Zechariah: “‘Not by might nor by power, but by My Spirit,’ says the Lord of Hosts” (Zechariah 4:6).

God’s work is never accomplished by human effort but only by divine enablement. It has always been this way.

The righteousness which the Law requires cannot be realized by walking according to the flesh, but only by walking according to the Spirit. Verses 5-11 are devoted to explaining and illustrating this truth, so that Christians will forsake seeking to please God by means of the flesh and walk according to the Spirit. Verses 5-11 give us two sides of one coin. Verses 5-8 explain why it is impossible to please God by means of the flesh. Verses 9-11 explain why it is possible to please God by means of His Spirit.

The Futility of Walking According to the Flesh (5-8)

5 For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7 because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so; 8 and those who are in the flesh cannot please God.

The futility of walking according to the flesh is spelled out in these verses. The conclusion to Paul’s argument, developed in verses 5-8, is stated in verse 8:

Those who are in the flesh cannot please God.

The basis for this conclusion is developed in verses 5-7. Here, Paul gives us three reasons why it is impossible for those in the flesh to please God. Let us consider each of these reasons.

First, those who are¹⁷⁴ “according to the flesh” have their minds set on the flesh. They have a one-track mind. They are like an AM radio which can receive only signals on this band. FM signals are not received and cannot be. The spiritual dimension of life—that unseen realm which is only grasped by the enablement of the Holy Spirit (1 Corinthians 2:6-16) and which can only be believed by faith (Hebrews 11:1)—is only perceived by those who are in the realm of the Spirit, by faith in Jesus Christ. Those who are “according to the Spirit” have their minds tuned to the things of God and to His Spirit.¹⁷⁵

If a Christian is walking “according to the flesh,” his mind will not be on spiritual things but only on earthly things. When Peter rebuked our Lord for speaking of His death on the cross, our Lord rebuked him for having his mind set on the flesh:

“Get behind Me, Satan; for you are not setting your mind on God’s interests, but man’s” (Mark 8:33).

Jesus’ words here also make it evident that Peter’s fleshly mindset was a reflection of Satan’s views and values.

In verse 6 Paul gives the second reason why those who are in the flesh cannot please God. “For the mind set on the flesh is death, while the mind set on the Spirit is life and peace.” It took me a long time to take the verb is seriously. Elsewhere Paul tells us that sin leads to death, and righteousness leads to life. Here Paul says that the mind set on the flesh is death. There is a significant difference between that which leads to death and that which is, in and of itself, death.¹⁷⁶ God’s wrath is both present (Romans 1:18) and future (Romans 2:5). God’s salvation likewise has a past, present and a future dimension (Romans 5:1-11). So too death is both present and future. Death is much more than physical death. Death is separation from God. The fleshly mind is so alienated from God that those whose minds are set on the flesh are dead, alienated from God, limited only to the physical world and their distorted perception of it.

Third, those who are in the flesh are not merely ignorant of God and unaware of His existence; they are actively hostile toward God and toward His Law (verse 7). Fallen men hate God, they reject His authority, and they resist His Word:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest (Ephesians 2:1-3).

Those who are unsaved are “in the flesh,” and as those in the flesh they serve Satan, in mind and body. They may not consciously serve Satan, but they do consciously seek to indulge their flesh, fulfilling its lusts. And in so doing, they reject God and rebel against Him.

No wonder it is impossible for anyone to please God by walking according to the flesh. The flesh cannot and will not comprehend the things of the Spirit. The mind set on the flesh is death. The flesh hates God and rebels against His authority and His Law. And even if unsaved men wished to do right, they could not do so.

Consider these illustrations. Serving God in the flesh is like trying to manufacture sophisticated silicon computer chips in a garbage dump, rather than in a “clean room.” Pleasing God in the flesh is as impossible as trying to train a wolf to be a sheep dog. Being righteous in the power of the flesh is like trying to teach a corpse to dance. It simply cannot be done.

Now we know why Paul was not able, in the flesh, to keep God’s Law, even though in his mind he agreed with it and desired to obey it. Now we know why those who would fulfill the requirement of the Law cannot do so by walking “according to the flesh.” Let us next turn to verses 9-11, where Paul explains why those who walk according to the Spirit can fulfill the requirement of the Law and so please God.

In the Strength of His Spirit (9-11)

9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. 10 And if Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. 11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who indwells you.

How different is Paul’s approach to the spiritual life from that of many today. Paul does not seek to motivate Christians by questioning their salvation or by suggesting that, by sin, they can lose it. He does not suggest that unspiritual living is the result of failing to possess the Spirit but bases his teaching on the certainty that every Christian is indwelt by the Spirit. And he does not appeal to guilt or fear but to grace and assurance. Chapters 5 and 8 especially underscore this. Paul assumes that his readers are genuine Christians. If they have been justified by faith, then they have the Spirit dwelling within. If they do not possess the Spirit, then they cannot be saved. Christians, according to Paul, do not need to receive the Spirit, but to respond to the Spirit, in faith and obedience for assurance, guidance, empowerment, and a host of other ministries.¹⁷⁷

Paul, and every Christian, faces two problems as dealt with in our text: first, the problem of sin; second, the problem of righteousness. Our problem with sin is that we do it. Our problem with righteousness is that we do not, and cannot, do it. God solved the first problem by condemning sin in the flesh through the death of our Lord at Calvary. Now, in verses 9-11, Paul tells us how God has provided the solution for the second problem.

God’s Law reveals the standard of righteousness. The Law tells us what righteousness is like. The Christian agrees with the Law of God, that it is “holy, righteous, and good.” The problem is the strength of sin and the weakness of our flesh. As Paul has shown in verses 5-8, the flesh cannot please God. God has provided the means for Christians to live in a way that enables them to fulfill the requirement of the Law and to please God. God’s provision—for Christians only—is the power of His Holy Spirit, who indwells every Christian.

The flesh is dead, because of sin. But the Spirit¹⁷⁸ is alive, living within us, so that righteousness will result. The Spirit, who indwells every true believer, is the same Spirit who raised the dead body of our Lord from the dead (verse 11). Our problem, as Paul says in Romans 7:24, is “the body of this death.” Our bodies, which are dead due to sin, so far as doing that which is righteous, the Spirit will raise to life, as He raised the body of our Lord to life. And so the problem of righteousness has been solved. We cannot, by the flesh, please God and do that which is righteous. We can, by means of the Spirit, fulfill the requirement of the Law and please God.

And so the two problems (1) of sin and (2) of righteousness have been solved, by God, through the work of our Lord Jesus Christ and the ministry of the Holy Spirit. There is no condemnation for sin for all who are in Christ, by faith. Sin, on the other hand, has been condemned in the flesh. The righteousness which we could not do, because of the deadness of our fleshly bodies, God accomplishes through His Spirit, who raises dead bodies to life.

The Implications of Paul’s
Teaching in Romans 8:1-11

Romans 8:12-17 So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—13 for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. 14 For all who are being led by the Spirit of God, these are sons of God. 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” 16 The Spirit Himself bears witness with our spirit that we are children of God,¹⁷⁹ 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him.

In verses 12-17 Paul applies the principles he has just taught in verses 1-11. The application to Paul’s teaching is given in verse 12. Verses 13-17 provide the support for the application.¹⁸⁰ Verse 17 serves both as a conclusion to verses 12-17, as well as an introduction to Paul’s next topic, sonship, suffering, and glory, discussed in verses 18-30.

Paul gives his readers no specific commands. He lays down no rules. After all, the Law has set the standard. Those things which Paul will lay down as specific applications find their biblical basis in the Law (see Romans 13:8-10). Instead, he speaks of the Christian’s obligations. Paul’s words in verse 12 inform us that we have no obligation to serve the flesh and strongly imply that we do have an obligation to serve God in the Spirit. This reiterates what he has already taught in verse 4 and explained in verses 5-11: We shall fulfill the requirement of the Law when we walk according to the Spirit and not according to the flesh.

One thing has puzzled me as I have attempted to understand Paul’s words in verse 12: Why does he apply his teaching by speaking to his reader in terms of obligations? Why not duty? Why not obedience? Why obligations? I think I am beginning to understand what he means. We feel obligated to another only when we believe they have done something for us. “One good turn deserves another,” we say. When someone does us a favor, we feel obligated to them. When someone does us harm, we do not feel an obligation at all. Traveling overseas offers an illustration of this. When a car comes to an intersection and has to wait for a moment, a man may very well push through the crowd, get out his small array of equipment, and begin to wash your windshield. When he has finished, he hopes you will feel obligated enough to him to give him some money. We feel obligated when someone has rendered us a service.

Thus, Paul speaks of obligations. The fact is many Christians feel obligated to the flesh. This is why Paul must remind us that we have no obligation to the flesh. The flesh has done us no favors. It has acted independently of our minds, causing us to sin and to fear divine condemnation. The flesh is instrumental in our doing things of which we are now ashamed (see 6:21). We owe the flesh nothing.

Why then do we feel obligated? Why is it necessary for Paul to tell us we are not obligated to the flesh? The reason, as I understand it, is simple: even though it is not true, we feel that the flesh has performed some beneficial service for us. Let me suggest some ways Christians might come to this false conclusion.

There are those who tend toward the libertine extreme of error, supposing that God’s grace in Christ is a license to sin. They believe that once they have been justified by faith, they can continue to live as they formerly did—in sin—with no guilt or condemnation. If Christ paid the price for our sins, they reason, then why not sin all you can? The false assumption is that the pleasures of sin and the lusts of the flesh are really good. Thus, living in sin is good for the present, and the forgiveness of sins is our guarantee of heaven in the future. Those who foolishly think and behave in this way wrongly conclude that they owe the flesh something because it has been so good to them.

The legalist feels the same obligation to the flesh as does the libertine but for what seems to be the opposite reason.¹⁸¹ The legalist may sincerely believe he is avoiding sin and practicing righteousness, but he is doing so through the flesh and not through the Spirit. Legalism tries to fulfill God’s Law by means of human effort and not by walking in the Spirit. The scribes and Pharisees believed they were overcoming the flesh, but they only appeared to do so and this by means of the flesh. It is the outward appearance which the legalist judges and not the heart (see Luke 16:15). The outward appearance of righteousness may very well be the result of serving God in the flesh. I am reminded of a song I once heard: “Workin’ like the devil, servin’ the Lord.”

We do not owe the flesh anything. The flesh accomplishes nothing which is righteous. The flesh is subject to sin and to death. Whether the flesh produces self-indulgence or self-righteousness, it cannot please God. We owe it nothing. In fact, it is so hostile to the Spirit that we are obligated to put to death the deeds of the flesh. All too many Christians, including myself, are far too busy catering to the flesh rather than crucifying it.

Having summarized our obligations, both negatively and positively in verse 12, Paul goes on to support his exhortation with two arguments. The first argument is not new, but simply a summarization of what he has already said. The second argument is new to this chapter. The first argument has to do with the consequences of living according to the flesh or according to the Spirit (verse 13). The second introduces the doctrine of the Christian’s sonship (verses 14-17).

Verse 13 gives the first reason why we are obligated to the Spirit but not to the flesh. It all comes down to the consequences of following the one or the other. If you are living according to the flesh, you must die. “The mind set on the flesh is death” (8:6). “The wages of sin is death” (6:23). When one chooses the path of the flesh, it is a one-way street, and its destination is death. To follow the flesh leads to death as certainly as Interstate 35 North leads to Oklahoma City and beyond. I cannot go south to Houston and be on Interstate 35 North. I cannot reach righteousness and life by living according to the flesh. This is a certainty, as evident in the word “must.” “… if you are living according to the flesh, you must die” (verse 13).

Just as certainly, living by the Spirit leads to life. Paul says this in such a way that it presents us with a paradox:

If we seek to live according to the flesh, we will surely die.

But

If we, by the Spirit, put to death the deeds of the flesh, we will live.

Paul’s point here agrees with the teaching of our Lord: “For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it” (Matthew 16:25).¹⁸²

Paul’s words in verse 13 indicate that the Christian is to be far from passive in living out his life in the Spirit. We are not to be striving to be righteous in the strength of our flesh, but we are to be putting to death the deeds of the flesh through the Spirit. Furthermore, Paul’s words indicate not only a strong distinction between the flesh and the Spirit but an intense animosity. This is stated emphatically in Paul’s Epistle to the Ephesians:

But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please (Galatians 5:16-17).

There is no peaceful co-existence with the flesh. We will either walk according to the Spirit or according to the flesh. If we walk in the Spirit, we will wage war against the deeds of the flesh which seek to dominate and destroy us. We must take this struggle seriously. We must choose sides. We dare not choose the flesh. We are obligated to walk according to the Spirit. Therein is righteousness, life and peace.

There is yet another reason for our obligation to the Spirit—our sonship as those who have been justified by faith. This sonship has both a present and a future dimension. In verses 14-16, the present dimension of our sonship is predominant. In verses 17ff., the future dimension of our sonship is in view.

In verse 11 Paul argued that those who are saved have the Holy Spirit living within them. Now in verse 14, Paul argues that all who are being led¹⁸³ by the Spirit are God’s sons. Walking in the Spirit not only means walking in the power which the Spirit provides but walking in accordance with the prompting of the Spirit. As Paul has said elsewhere, “… it is God who is at work in you, both to will and work for His good pleasure” (Philippians 2:13). From our text in Romans, we know that the Holy Spirit is God’s instrument through which this work is accomplished.

What Is a¹⁸⁴ Son of God?

Before going further, we must pause to be certain that we understand the meaning of the expression, “son of God.” What does Paul mean when he speaks of being a “son of God”? Let us consider this expression from the context of the Bible as a whole and then go on to see how Paul is using sonship in the context of Romans 8.

Adam as a Son of God

Luke’s genealogy of our Lord begins with Joseph,¹⁸⁵ and it ends with Adam. The final words of the genealogy read: “the son of Enosh, the son of Seth, the son of Adam, the son of God” (Luke 3:38).

Adam was “the son of God” we are told. He was the son of God in that He was the creation of God. God was, so to speak, Adam’s Father. Adam was created in the image of God and as such was commissioned to rule over God’s creation (Genesis 1:26-28). By his sin, Adam rebelled against the authority of God. He could never rule over God’s creation as a reflection of His image. There would have to be another “son of God.”

The Israelites as Sons of God

Adam and Eve lost the right to rule, but they were given the promise of deliverance through a son (Genesis 3:15). With the passage of time, it became evident that God was raising up another son—the nation Israel. At the exodus, this “son” was begotten:

“Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My first-born. So I said to you, ‘Let My son go, that he may serve Me’; but you have refused to let him go. Behold, I will kill your son, your first-born.”’” (Exodus 4:22-23).

This nation, this “son,” was to be a “kingdom of priests” (Exodus 19:6). Speaking of Israel’s exodus, the prophet Hosea wrote: “Out of Egypt I have called My son” (Hosea 11:1).

Paul recognized this “sonship” of Israel, and so he wrote: “For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons …” (Romans 9:3-4a).

The Jews had a strong sense of their sonship, but in a distorted way:

“You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father, even God” (John 8:41).

Like Adam, the nation Israel failed to rule as God had commanded. They rebelled against God, over and over. And so God removed their right to rule. Though they claimed to be sons, they did not act like sons. There would have to be some other “son of God.”

Israel’s Kings as Sons of God

God gave Israel a king as they requested. He gave them Saul (see 1 Samuel 8). After Saul was removed and replaced by David, the man after God’s heart, God made a covenant with David known as the Davidic Covenant. In this covenant God promised David,

“When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. And your house and your kingdom shall endure before Me forever; your throne shall be established forever.” (2 Samuel 7:12-16.)

The words of verse 14, “I will be a father to him and he will be a son to Me,” are very significant. The relationship between God and His appointed king was described as a father/son relationship. When the descendant of David was coronated, it was with the words, “Thou art My son” (see Psalm 2:7).¹⁸⁶

A king from the line of David was to be the “son of God” through whom God’s rule was to be established over the whole creation. This “son” was not to be David nor would it be Solomon. Both David and Solomon sinned, as did all of their sons who reigned on the throne of David. If there was to be a “son of God,” it would be a very special “son of God” indeed. As the Old Testament revelation continued to unfold, it became evident that this “king” who was to be God’s “son” would be a very special person. He was described as being both divine (see Isaiah 9:6-7; Micah 5:2-5) and human (“son of man,” see Daniel 7:13-14 and also Psalm 2:7-9). Whoever this “son of God” was to be, he would be a very special and unique person. And so He was.

Jesus as the Son of God

Adam failed as a “son of God,” as did Israel and all the kings from David on. All hopes for God’s rule on the earth focused upon the coming Messiah, the Seed of the woman (Genesis 3:15; see also Galatians 3:16), the Son of David (2 Samuel 7:12-16), the Son of Man (Daniel 7:13-14) and the Son of God (Psalm 2:7). The “Son of God” was not to be Israel, as a nation, but Jesus of Nazareth. And so, when Jesus was brought from Egypt to Israel by His parents, Matthew cited this text from Hosea as being fulfilled by the return of our Lord from Egypt: “Out of Egypt did I call My Son” (Matthew 2:15, citing Hosea 11:1).

Jesus was the “Son” for whom every true believer had been waiting. It is little wonder that at His baptism the Father would speak these words: “This is My beloved Son …” (Matthew 3:17).

It is also little wonder that the temptation of our Lord resembled the testing of Israel in the wilderness or that our Lord’s responses to Satan’s solicitations should come from the Book of Deuteronomy (see Matthew 4:1-11; Luke 4:1-12). Satan’s great effort in the temptation of our Lord was to divert Him from His role as the Son of God.

When Peter made his great confession, it was the confession that Jesus was the Messiah, the promised Son of God: “You are the Christ, the Son of the Living God” (Matthew 16:16).

At His transfiguration, God the Father again identified Jesus as His beloved Son (Matthew 17:5). The writer to the Hebrews makes it clear that Jesus was unique in His identity and role as the “Son of God” through whom salvation would be accomplished and who would subdue the earth and rule over all creation.

God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high; having become as much better than the angels, as He has inherited a more excellent name than they. For to which of the angels did He ever say, “THOU ARE MY SON, TODAY I HAVE BEGOTTEN THEE”? And again, “I WILL BE A FATHER TO HIM, AND HE SHALL BE A SON TO ME”? And when He again brings the first-born into the world, He says, “AND LET ALL THE ANGELS OF GOD WORSHIP HIM.” And of the angels He says, “WHO MAKES HIS ANGELS WINDS, AND HIS MINISTERS A FLAME OF FIRE.” But of the Son He says, “THY THRONE, O GOD, IS FOREVER AND EVER, AND THE RIGHTEOUS SCEPTER IS THE SCEPTER OF HIS KINGDOM. THOU HAST LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, THY GOD, HATH ANOINTED THEE WITH THE OIL OF GLADNESS ABOVE THY COMPANIONS” (Hebrews 1:1-9).

All Christians Are Sons of God

Jesus Christ is the “Son of God” through whom all of God’s promised blessings are fulfilled. All who are justified by faith are joined with Him in an inseparable union (see Romans 6:3-11). By faith in Jesus as God’s Messiah, men may become sons of God:

But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

John answered and said to him, “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God” (John 3:3).

Sonship, therefore comes to all of those who have a new birth, through faith in Jesus Christ.

It is to this sonship that the Holy Spirit, who indwells every Christian, bears testimony:

So then it does not depend on the man who wills or the man who runs, but on God who has mercy (Romans 9:16).

We are God’s children, sons of God, by faith in the Son of God.

The Sonship We Await

Our sonship has both a present and a future dimension. In verse 17, this future dimension is introduced and is the subject of Paul’s teaching in verses 18-30. While we enter into sonship by birth—the new birth—our entrance into the future blessings of sonship comes by adoption.

For the anxious longing of the creation waits eagerly for the revealing of the sons of God. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body (Romans 8:19, 23).

The Lord Jesus Christ is the “Son of God,” but His return to the earth to subdue His enemies and to rule over all creation is yet future. Our part as sons of God is future as well. Paul speaks of this future hope in Romans 8:18-25. As Paul explains in Galatians 4:1-7, there is a time when a son is kept under guardians and managers until the time comes for him to be put in authority. This process Paul refers to as adoption. When Christ returns to the earth to rule over it, we will receive our full adoption as sons and rule with Him. It is for this future dimension of sonship that we wait in hope. Our present sonship is a marvelous blessing and privilege, but there is much more to come. The blessings of our future sonship show our present sufferings in identification with Christ to be a small thing in the light of the glory yet to come.

Sonship and Our Obligation to Walk in the Spirit

With this survey of what it means to be a son of God, we return to our exposition of the text. Paul begins in verse 12 to make application of his teaching by speaking to the Christian concerning his obligations. The Christian is not obligated to the flesh, but he is obligated to the Spirit. In verse 13, Paul gives the first reason for our obligation to the Spirit but not the flesh: living according to the flesh leads to death; living according to the Spirit leads to death for the deeds of the flesh, but life for us.

Verses 14-17 continue the contrast between these two ways of walking. How different they are. Walking according to the Spirit is described in verse 14 in terms of being led by the Spirit. How different this is from the way of walking in the flesh. Walking according to the flesh is slavery, and its motivation is fear (verse 15). Walking according to the Spirit is not serving a slave master but obeying our Father as He leads us by His Spirit. It is not a matter of slavery but of obedience, rooted in a deep sense of love, gratitude, and thus, obligation.

How different are these two ways of walking. When we walk according to the flesh, we serve as slaves motivated by fear. We are overpowered and overrun by it. When we walk according to the Spirit, we are led. We serve our Father out of a deep sense of obligation, not fear. We owe the flesh nothing. We owe our Father everything.

As we leave Paul’s words of application in verses 12-17, let me point out that the very spirit in which Paul applies his teaching is consistent with his teaching. The Christian’s walk according to the Spirit is a walk of obedience, based upon our obligation to God, based upon His goodness and grace to us. There are no harsh words, no dictatorial commands. Paul is not a sergeant here addressing new recruits but a brother reminding us of the goodness of our Father. God’s Spirit is a gift from the Father to every Christian. He reminds us that we are sons. He leads us and empowers us so that we may act like sons to the glory of the Father.

Sonship is a glorious position with great privileges. Sonship does not come without suffering however. If we are to identify with our Lord in His future manifestation as the Son of God, we must now identify with Him in His rejection and suffering. It is this dimension of sonship to which Paul turns in verse 17. The ministry of the Holy Spirit in the midst of our struggles Paul will explain in verses 18-27, matters which we will consider in our next lesson.

Conclusion

I must ask you: Are you a son of God? Have you become His child by faith in the Son of God? If not, why not become His son now? All you must do is acknowledge your sin, your desperate need for the forgiveness of your sins and your need for the righteousness which God requires for eternal life. That forgiveness is found in Jesus Christ, who died in the sinner’s place, bearing the punishment of God. That righteousness is found in Jesus Christ, whose righteousness God will impute to you on the basis of faith alone, apart from any works you might do, apart from any merit of your own. To receive God’s gift of salvation in His Son is to become a son of God.

If you are a son of God by faith in Jesus Christ, this passage is foundational to your Christian life. Let me conclude by summarizing some of the major truths Paul teaches in this text and suggest some ways these truths apply to us as Christians.

(1) The Christian life is possible because our sins have been forgiven, our guilt has been removed, and God’s Spirit has been given. What was impossible for us to do as unbelievers, and even impossible for us as Christians in our own strength, is possible through the enablement of the Holy Spirit of God.

(2) The Christian life is impossible in the power of the flesh; it is possible only in the strength of the Holy Spirit. The unbeliever can only live according to the flesh by which he is enslaved. The Christian has a choice. The Christian can live in the realm of the flesh or in the realm of the Spirit. He will live in one of these two worlds. He will walk in accordance with one of these two ways—the way of the flesh or the way of the Spirit.

(3) From the Christian point of view, there is no good reason to walk according to the flesh and every reason to walk according to the Spirit. The mind set on the flesh is death. The one who walks according to the flesh must die. To walk in the Spirit is life and leads to life. To walk in the Spirit is to be assured that God is your Father, and the Spirit is your guide and your strength. To walk in the Spirit is to be assured of your present sonship and an even greater sonship in the future. We are obligated to walk according to the Spirit, but there is no obligation to walk according to the flesh.

(4) There is no middle ground between walking in the Spirit and walking in the flesh. We are either walking according to the Spirit, or we are walking according to the flesh. Many Christians seem to think there is some neutral ground.¹⁸⁷ Jesus said it long ago: there are but two masters; we will either serve the one or the other (Matthew 6:24). We will love one and hate the other. We will live to the one and seek to put to death the other.

(5) The flesh and the Spirit share nothing in common. They are incompatible. Indeed, they are mortal enemies (see Romans 8:13; Galatians 5:17). Why is it then that one of the key words in the Christian world today is integration? For example, many are trying to integrate psychology and theology.¹⁸⁸ Why? Is there something necessary to living righteously which God has omitted either in His Word or in His provisions for us? Peter does not think so (2 Peter 1:3-4). Neither does Paul (2 Timothy 3:16-17).

(6) The distinction between the Spirit and the flesh is fundamental and foundational in the Scriptures because it provides us with a biblical basis for separation. All too often we make distinctions but the wrong ones! For example, we distinguish between that which is “secular” and that which is “spiritual.” Herein lies the false assumption that those in “full-time ministry” are working at that which is spiritual while those with “merely secular” jobs are involved in that which is not spiritual. Falsely we assume that certain activities (like prayer, worship, and Bible study) are spiritual, but others (like washing dishes, changing diapers or the oil in the car) are not.

Paul’s teaching in Romans 8 says this is wrong. Consider this principle: IT IS NOT WHAT WE DO THAT MAKES SOMETHING SPIRITUAL OR FLESHLY, BUT HOW AND WHY WE DO IT.

Whether we work at preaching, painting houses, or washing dishes the issue is whether we are doing it by means of God’s Spirit or by means of the flesh.

Some of the activities which appear most spiritual are those which can be, and often are, done in the flesh. For example, prayer can be accomplished in the flesh, or in the Spirit:

“And when you pray, you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full. But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you. And when you are praying, do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words” (Matthew 6:5-7).

You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures (James 4:3).

But you, beloved, building yourselves up on your most holy faith; praying in the Holy Spirit; (Jude 20).

Preaching the gospel can be done in the flesh or in the Spirit:

Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; (Philippians 1:15).

If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus, (Philippians 2:1-5).

The great danger faced by the church today is not that of “secular humanism” but that of “religious humanism”—seeking to serve God and to please Him in the power of our own flesh, rather than “according to His Spirit.” There are those who would advocate that the Christian can continue to live in sin, because of God’s grace, manifested in the person and work of Jesus Christ. But the greater danger is that of appearing to be spiritual and religious in the power of the flesh. As I conclude, I want to ask you to note the strong distinction which the Scriptures make between that which is of the flesh and that which is of the Spirit. May God grant us the ability to distinguish the two and to choose to walk according to the Spirit putting to death the deeds of the flesh.

For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, that the cross of Christ should not be made void. For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God (1 Corinthians 1:17-18).

And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. For I determined to know nothing among you except Jesus Christ, and Him crucified. And I was with you in weakness and in fear and in much trembling. And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, that your faith should not rest on the wisdom of men, but on the power of God (1 Corinthians 2:1-5).

But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing, to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God (2 Corinthians 2:14-17).

Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts. And such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life (2 Corinthians 3:1-6).

Therefore, since we have this ministry, as we received mercy, we do not lose heart, but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing (2 Corinthians 4:1-2).

But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, “In the last time there shall be mockers, following after their own ungodly lusts.” These are the ones who cause divisions, worldly-minded, devoid of the Spirit. But you, beloved, building yourselves up on your most holy faith; praying in the Holy Spirit; keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life (Jude 17-21).

171 Cited by F. L. Godet, The Epistle to the Romans (Grand Rapids: Zondervan Publishing House [reprint], 1969), p. 295.

172 The Holy Spirit is referred to approximately 29 times in the Book of Romans. One cannot be more definite about this number because the King James Version has one more reference to the Holy Spirit than the NASB, due to an additional phrase in Romans 8:1 which refers to the Holy Spirit. Also, because some references to the Holy Spirit use only the term “Spirit,” there is a difference of opinion in some instances as to whether or not the Holy Spirit is referred to (see, for example, Romans 7:6; 8:15).

These small matters in mind, we can come to a general sense of proportion as to the frequency of references to the Holy Spirit in Romans. At most, there are but 4 references to the Holy Spirit in chapters 1-7 (1:4; 2:29; 5:5; 7:6). There are 18 references to the Spirit in chapter 8, 3 references in chapters 9-14 (9:1; 11:8; 14:17), and 4 references in chapter 15 (verses 13, 16, 19, 30). Sixty-two percent of all references to the Holy Spirit are found in chapter 8.

Note that while the Holy Spirit is the most prominent person of the Godhead in these verses, His ministry is closely associated with that of the Father and the Son.

The flesh is the other prominent theme, although it has been more prominent than the Spirit in chapters 1-7.

173 Paul is choosing his words very carefully here. Jesus Christ was God manifested in human flesh. At the birth of our Lord, sinless humanity was added to His perfect deity. He was not sinful, nor was His flesh (human nature), but having taken on our sins, He must be described as being “in the likeness of sinful flesh” (8:3). Paul’s words are carefully chosen to maintain the sinlessness of our Lord who came in the flesh, and yet to reflect the fact that He took our sins upon Himself.

174 I see a distinction between those who “walk according to the flesh” (which includes Christians), and those who “are according to the flesh” or are “in the flesh.” The first category has to do with the way people live; the second category has to do with who people are. Verses 5-8 therefore describe the unbeliever (though a Christian can live like an unbeliever). Verses 9-11 describe the believer.

175 This is not to suggest that Christians are so spiritually minded that they fail to grasp earthly things. The Book of Proverbs illustrates that having your mind fixed on the Spirit enables you to better understand the earthly and physical realities of life as well.

We might illustrate this way. The non-Christian can only think and comprehend reality in a very narrow band width, while the Christian can view life through the entire spectrum of truth and reality. To change the analogy, the non-Christian is “color blind” to those hues which are in the realm of the Spirit.

176 Note, also, that Paul does not say, “The mind set on the flesh is dead.” Instead, he says, “The mind set on the flesh is death.”

177 It would be a very profitable exercise to list all of the ministries of the Holy Spirit to the Christian referred to in Romans 8.

178 In my opinion, the context requires that the “spirit” (see NASB, verse 10) be understood as the Holy Spirit, who indwells every believer and empowers him to fulfill the requirement of the Law.

179 By inference, verses 14-16 provide us with a helpful insight concerning our assurance of salvation. The doctrine of eternal security assures us that we are saved once for all. If you would, “once saved, always saved.” Eternal security is objective, and it does not change, no matter how we feel. Our assurance of salvation is more subjective. Assurance deals with how certain we feel about being saved. I may be saved and eternally secure, but lack assurance. Those who are being led by the Spirit are the sons of God. The Spirit witnesses within us, that we are God’s sons. If we do not walk in the Spirit, this assurance is not realized. If I am not walking in the Spirit, and thus being led by the Spirit, my assurance of salvation will likely be deficient and defective. Those who are being led by His Spirit have the assurance that they are sons of God.

180 Note that verses 13, 14, and 15 all begin with “for,” indicating that they explain the reason for Paul’s statement in verse 12.

181 In reality it is the very same reason: living according to the flesh is self-serving and beneficial.

182 Interestingly enough, these words of our Lord follow Matthew’s account of Peter’s rebuke of our Lord for talking of His sacrificial death, and our Lord’s rebuke of Peter for “setting his mind on man’s interests” (16:21-23).

183 The present tense, “are being led,” rather than “are led,” suggests that the leading of the Spirit is an on-going process, not a one time or an occasional experience.

184 There is, of course, a great difference between “a” son of God and “the” Son of God. Our Lord Jesus Christ alone is “the” Son of God. Every Christian is “a” son of God (see Galatians 3:26).

185 Luke carefully informs us that Joseph was only thought to be the earthly father of our Lord. The gospel writers have already informed us that God was the Father of the Lord Jesus, since He was conceived by the Holy Spirit (see Luke 1:34-35; compare Matthew 1:18-20).

186 I am strongly inclined to understand that Proverbs was written especially to those who would reign as God’s king, and that the expression, “my son” often found in Proverbs, is evidence of this. See, for example, Proverbs 31:2-9.

187 If there were such an in-between place, it would not be that which should give us any comfort (see Revelation 3:15-16). In reality, there is no middle ground between the Spirit and the flesh. You are either in the Spirit or in the flesh—saved or lost. You are either living according to the Spirit or living according to the flesh.

188 In my opinion, psychology must be subordinated to theology in some cases and rejected as unbiblical in most.

16. From Groaning to Glory (Romans 8:18-27)

Introduction

My wife and I have been thinking a great deal this week about our daughter Amy. In part we are thinking of her because she has just left us to attend college some distance away. But primarily we are thinking of Amy because she is presently in the wilderness of northern Wisconsin on the high road program.

One of this country’s finest, the high road program is a part of the curriculum of Wheaton College. It is designed to place students in circumstances where they must do those things which seem completely beyond them. Dividing into small groups, each student is given a pack containing wilderness living essentials. Under the watchful eye of trained leaders, they are then sent out to trek through the wilderness. They are instructed how to use their compass before being given a destination at which they should arrive within a certain number of days. Cooking their own food over an open fire, they wear the same clothes day after day and brush their teeth with nature’s toothbrush. Traveling by canoe more miles than one can imagine, they portage over land carrying the canoe over their heads¹⁸⁹ and rappelling from wilderness cliffs.

Amy’s venture marks the second time my wife and I have attended the wilderness orientation session for participants and their parents. This second time was much more fun as we knew what to expect from our first daughter and another friend’s experience. First-time uneasy parents expressed concern with the safety and well-being of their children while others were curious about how good the food would be and the height of the cliffs their child would rappel. One young girl wondered where she would plug in her hair dryer! How I would love to observe some of the primpy, preppy youngsters come to grips with the grimy realities of wilderness living!

But the intent of the high road program is not to make students suffer. It is a purposeful, constructive program with demands and hardships designed to strip away the superficialities of life and bring the individual down to the basics. Hopefully it will press the person beyond his or her own abilities and help them to trust in God. Two weeks of wilderness adversity reveal a great deal about one’s true character and ability to relate to others. While the program may seem unnatural and unreal, it is just the opposite. Superficiality is pushed aside, and reality is vividly exposed. Amy will remember for a lifetime the experiences of this week at high road.

High road scrapes off the barnacles on the boat of one’s life, forcing the individual to face reality and to deal with it. For many Christians, there are more barnacles than boat. Our life easily becomes so cluttered with characterizations, platitudes, and formulas that we can hardly identify the core of Christianity. What does it mean to be a Christian—to think like a Christian—to act like a Christian? What does it mean to “walk in the Spirit”?

Like high road, Paul’s words recorded in Romans 8:18-27 strip away the artificial and superficial views of the Christian life, leaving us with the core of what it means to live in this present world as a Christian. His words will not conform to much, if not most, of Christian thinking and teaching. His words will not be those we would naturally be inclined to welcome as God’s truth. But they are God’s truth. If we are to live our lives as those who are and will be the “sons of God,” we must live in accordance with reality. The reality of Christian living is exposed and explored in our text. Let us hold very loosely to our preconceived ideas and hold fast to the inspired and inerrant Word of God as we consider this text.

The Context of Our Text

Paul has written in chapters 1-4 of man’s great need for righteousness and justification and of God’s provision of it through Jesus Christ. What sinful men cannot do for themselves, God has done for them in Christ. We are forgiven of our sins and declared righteous, not by striving to please God by our good works, but by trusting in Jesus Christ, by faith.

In chapters 5-8 Paul speaks to those who have been justified by faith concerning their walk as believers in Jesus Christ. The general subject is sanctification—that process by which sinners who have been justified by faith are being transformed into saints so that their lives reflect the righteousness of God. That righteousness which all men lack, and which some have been granted by faith in Jesus Christ, is now to be lived out in the daily walk of the believer. The first half of chapter 5 (verses 1-11) is a description of the benefits of justification by faith. The second half (verses 12-21) is an explanation of the basis of justification and sanctification. Chapter 6 is a compelling explanation of the need for a dramatic change in the lifestyle of the Christian, of death to sin and living out God’s righteousness before men. Chapter 7 reveals the weakness of the Law and ultimately of our own flesh, making it humanly impossible to live righteously in and of ourselves.

So far as the spiritual walk of the Christian is concerned, Romans 8 is the high water mark of Romans. For those who have been justified by faith, the condemnation for sin has been borne by our Lord Jesus in His death on the cross. The powerlessness of the flesh to obey God’s Law and to live righteously has been overcome by the Holy Spirit, who not only raised the dead body of our Lord to life but who will also raise our own dead bodies to life so that we may live in a way that pleases God.

The Holy Spirit is God’s provision for godly living. Not only does the Spirit empower the Christian, He also assures the Christian of his position in Christ as a son of God. While our sonship is the assurance of sharing in the glory of God in His coming kingdom, it also requires present suffering for Christ’s sake. This suffering is not divorced from our sonship but a prerequisite to the glory which is to come. In Romans 8:14-17, Paul introduces the subjects of sonship and suffering. Romans 8:18-27 explains in greater detail the ministry of the Holy Spirit to suffering saints. This present life inescapably involves suffering and groaning as we look forward to the glory of God and the full benefits of our sonship at the return of our Lord. During our days of groaning, the Holy Spirit ministers to us so that we may endure our present afflictions. The subject of our text is the certainty of suffering and of God’s sustaining ministry through His Spirit.

The Structure of the Text

While the focus of this lesson is on Romans 8:18-27, a broader portion of the text must be considered in analyzing the structure of our passage. We will consider the structure of verses 14-30, outlining our text in this way:

(1) Transition—The sons of God will suffer (verses 14-17)

(2) Truths which sustain the suffering sons of God (verses 18-27)

(3) The benefits of sonship outweigh its sufferings (verse 18)

(4) Suffering is the experience of all creation (verses 19-22)

(5) Suffering is a prerequisite to sonship (verses 23-25)

(6) The Holy Spirit ministers to us in our suffering (verses 26-27)

Transition
(8:14-17)

14 For all who are being led by the Spirit of God, these are sons of God. 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him.

Paul explains in Romans 8 the provisions which God has made for the Christian to live righteously, as both the Law and our conversion require. The deadness of our bodies with regard to deeds of righteousness, vividly described in chapter 7, is solved by the Holy Spirit who indwells the Christian and who raises our dead bodies to life just as He raised the dead body of our Lord Jesus to life (8:11). The Holy Spirit is also the Spirit “of adoption.” Through His ministry we become God’s sons. Furthermore, He bears witness to our spirit that we are the sons of God (8:15-16). He is also the Spirit who sustains and strengthens us in our sufferings.

While verses 14-17 teach many important truths, two truths in these verses lay the foundation for what Paul will teach in verses 18-27. Let me underscore these two foundational truths Paul emphasizes:

(1) The Spirit of God is the Spirit of sonship. Through the ministry of the Holy Spirit, we are joined with Christ so that we become the sons of God. Through the ministry of the Holy Spirit, we are also assured of our sonship as He witnesses to our spirit concerning this relationship. This relationship of sonship is the opposite of slavery. Rather than being subject to sin and to death, we will reign with Christ,¹⁹⁰ in life.

(2) Suffering is a necessary prerequisite for entering into the full benefits of sonship. While we become the children of God the moment we believe in Jesus Christ (see John 1:12), our full and final sonship awaits us when the Lord returns and when our bodies are fully redeemed (Romans 8:23). Paul tells us in verse 17 that “we are fellow-heirs with Christ if we suffer with Him.” He says also that we must suffer “in order that we may also reign with Him.” Suffering is seen as the experience of every son of God.¹⁹¹ It is this suffering—and the sustaining ministry of the Holy Spirit during our suffering—of which Paul writes in Romans 8:18-27. The final words of verse 17 turn our attention to the suffering which our sonship requires and to the ministry which the Holy Spirit provides for every son of God.

The Superiority of Sonship
and Its Glory Over Present Suffering
(8:18)

18 For I consider¹⁹² that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.

Verses 18-27 all deal with the ministry of the Holy Spirit in the context of suffering and sonship. In verse 18, Paul supplies his reader with the first word of encouragement: our sufferings in preparation for our sonship do not compare with the glory we will share as sons. In simple terms, the benefits of sonship far outweigh the price we are called upon to pay as sons of God. Paul reflects his deep, personal conviction of this in his words to the Corinthians:

Paul’s words in verse 18 are consistent with this biblical principle: First suffering, then glory. It was true of our Lord Jesus. He was first to suffer and then to enter into His glory. This puzzled the prophets of old who did not know that this principle would require two “comings” of the Messiah:

As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look (1 Peter 1:10-12).

One phrase in verse 18 is of particular interest. Paul speaks of the future glory we will enter into as God’s sons as that which “is to be revealed to us.” Surely this glory is still future while our sufferings are in the present. But the glory in verse 18 is that which God will reveal, meaning that this glory is not presently seen (see also verses 24-25). It also strongly suggests that this glory is not brought to pass by men. We do not bring in the kingdom of God as some Christians think. God brings about His kingdom. God will reveal it to us in His time and in His way.

The Groaning of Creation
(8:19-22)

19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now.

Paul introduces in this paragraph the concept of “groaning” (verse 22). Here Paul refers to the “groaning” of the creation. In verse 23 he speaks of the “groaning” of the Christian. And finally in verse 26 he speaks of the intercessory “groanings” of the Holy Spirit. Groaning is the glue which gives unity to our entire section of verses 18-27.

What is groaning? Groaning is a deep, inward response to suffering. It is both personal and intense, an agony so deep it cannot be put into words. Groaning is a universal language. Groaning will be swallowed up by the glory of the sons of God which is yet to come. For the Christian, groaning directs our hope heavenward to that which is not yet seen.

In verse 17 Paul links groaning with sonship, for suffering is a part of God’s preparation for those who will reign as sons of God. But suffering and groaning are not just the experiences of Christians alone. Groaning is the universal experience of all of God’s creation. It cannot be avoided. In verses 19-22 Paul therefore informs us that our groaning is part a part of the bigger whole—the groaning of all of creation. Several important truths are taught here for us to consider:

(1) The groaning of creation is universal. All creation groans. It is a universal expression of agony (verse 22).

(2) The groaning of creation is the result of man’s sin. Adam did not consult with the animal world nor did he involve the rest of creation in his decision to disobey God. Innocent though it was, all creation suffers the backwash of Adam’s sin. Creation suffers not only due to the initial sin of Adam, but creation also sufferings from the on-going sin of mankind. Pollution is but one evidence of man’s sin which causes the suffering and groaning of creation.

(3) The groaning of the creation is due to a divine sentence of corruption and futility. Creation has been in the process of deterioration¹⁹³ since the fall of man. Our own bodies bear testimony to the process of corruption. My body is on the downhill slope of its existence—my hair falls out—my stomach sticks out—my brain blanks out more of the time. Creation groans because of the irreversible process of deterioration and decay. In essence, like men, the earth is dying.

Corruption and deterioration results in a life characterized by futility. Futility is the opposite of hope. Futility means that no matter how hard we try to resist or reverse the process of corruption, it is inevitable. We may buy a new house, but soon termites find it and begin the process of decay. If not, mildew or dry rot begins to appear. Then there are earthquakes, floods and other natural disasters. Our new car soon begins to leak oil. The transmission starts to slip. The seat covers become soiled. Rust begins to work away at the metal. Sooner or later, the car will find its way to the wrecking yard and then to the crusher. The work of our hands, in the long run, is futile.

The sentence of creation to the principles of corruption and futility is a divinely imposed condition. Creation did not bring suffering upon itself. Man’s sin is the immediate cause, and God’s sovereign subjection of creation to suffering and groaning is the ultimate cause. Just as creation’s splendor and majesty display the splendor and majesty of God (see Psalm 19), so creation’s corruption and futility bear witness to man’s sin. God decreed that it would be so. Creation did not get in this condition because things got out of hand—out of God’s hand. Creation is the way it is because God subjected it to futility and corruption. Even in its suffering, creation is subject to God and to His purposes.

(4) Creation, though now subjected to corruption and futility, has a sure and certain hope. Creation’s present subjection to corruption and futility is the result of a divine decree by God. But Paul pointedly writes that God subjected creation to corruption and futility “in hope” (verse 20). Just as the Christian’s present condition of suffering and groaning is temporary so is the suffering and groaning of creation. Creation awaits the day of its own redemption from the chaotic consequences of sin when its present condition will be set aside. Just as Adam’s sin subjected creation to corruption, death, and futility, so the righteousness of Jesus Christ will redeem it. There is hope for creation. God’s purpose for subjecting creation to corruption and futility was not to destroy it but to deliver it.

Groaning is not a response of despair but a response to pain and suffering. Paul writes not of a groaning over what will be but over what now is. If creation’s groaning is present, its hope of glory is focused on the future. Hope is a prominent theme in our text with six references—one in verse 20 and five references in verses 24-25. The pangs which creation presently suffers are like birth-pangs for they promise a glorious delivery. These pangs lead not to death but to deliverance, life, and liberty. There is hope for creation.

(5) Just as creation’s downfall came through man, so its deliverance will come through man. Creation, Paul tells us, “waits eagerly for the revealing of the sons of God” (verse 19). The Lord Jesus took on human flesh, not only to take man’s place on the cross of Calvary but to take man’s place as the Son of God ruling over God’s creation. All who are justified by faith in Christ become sons of God and look forward to a share in our Lord’s inheritance. The “revealing of the sons of God” in my understanding is that time when our Lord returns to the earth with the saints to subdue His enemies, to establish His throne, and to rule over God’s creation. At that time, creation will glory in the rule of the sons of God. When redeemed and perfected men rule with Christ, the earth will not suffer; it will prosper. The creation awaits its own day of redemption in hope, for God will bless the earth through the rule of men just as He presently causes the creation to share in the curse as the result of sin. Just as men, once enslaved by sin, are set free by the work of our Lord, so the earth, once enslaved due to sin, will be set free.

The Groaning of the Christian
(8:23-25)

23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. 24 For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? 25 But if we hope for what we do not see, with perseverance we wait eagerly for it.

The condition of the Christian in these verses is very similar to that of creation. Like the creation, we who have been justified by faith suffer and groan. Our groaning is due to the present corruption and futility we see both within us and without. Sin, dwelling in our flesh and in this fallen world, causes us to groan. The contrast between what we presently are and what we shall be someday as adopted sons intensifies our groaning. At this future time, our bodies will be redeemed. Our earthly bodies, subject to corruption and to sin, will be put away, and we will be given redeemed bodies free from sin, corruption, and death (verse 24, see also 1 Corinthians 15:35-58; 2 Corinthians 5:1-4). At this time we will receive our full adoption as sons and reign with Christ over all creation.

Those who believe the presence and ministry of the Holy Spirit brings only ecstasy, jubilance, and rejoicing¹⁹⁴ need to consider more carefully Paul’s words in verse 23. The suffering and groaning the Christian is said to experience in verse 23 is linked to the believer’s possession of the Holy Spirit. This groaning is not the full manifestation of the fruit which the Spirit produces, but it is a part of the first fruits. Apart from God’s Spirit, the groaning of which Paul speaks would be impossible for any man. This groaning is due to sin and its consequences. The Spirit within us bears witness that we are sons of God. He also bears witness that the world in which we now live is surely not the kingdom of God. The Spirit’s presence and power produce groaning in the Christian because we understand not only what we now are, but what we will someday be. Presently we are aware that something is very wrong with the way we are and the way our world is. The Spirit testifies to this, producing groaning from deep within us.

Does the creation presently groan in hope of its future deliverance? So does the Christian (verses 24-25). Here the veil is lifted slightly for the Christian to see one of the purposes for our present suffering and groaning. God causes us to groan over the present conditions under which we now live so that our hope will be directed toward God’s coming kingdom. Our present suffering and groaning is based upon our own experience, upon our own condition. Our future glory is based upon the work of Christ at Calvary and causes us to eagerly anticipate His return to rule over creation.

Because he is a Christian, one is not exempt from suffering and groaning. Indeed, the Christian’s suffering and groaning is intensified because he is a Christian and because the Spirit of God dwells within. The presence of the Holy Spirit in each believer is the source not just of groaning but the source also of great comfort. This ministry of the Spirit Paul explains in verses 26 and 27.

The Spirit’s Ministry in Our Groaning
(8:26-27)

26 And in the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

Some use verses 26 and 27 as a proof text for speaking in tongues. But this text can hardly be understood to refer to speaking in tongues whether as a prayer language or not. Consider the following observations:

(1) These verses are found in the context of the ministry of the Holy Spirit, in the light of the glory of our future adoption as sons and of our present suffering and groaning.

(2) The ministry of the Spirit is to us in our weakness. Our weakness lies in our complete inability to verbalize our groanings—or to know what to ask in prayer. Our groanings are beyond the ability of words to communicate—any words. If the gift of tongues is the ability to speak in some language, then even speaking in tongues could not convey our groanings. With respect to tongues, it is not the Spirit who puts words in our mouths. The Spirit intercedes for us, communicating our groanings to God. He conveys to God what we cannot put into words, and He also intercedes with requests which are consistent with the will of God. When we cannot speak, the Spirit speaks for us, to God. The Holy Spirit is the communicative link between our own heart and the heart of God. He ministers to us in our present weakness.

Conclusion

As strange as it may sound, groaning characterizes the life of the Spirit-filled Christian. All creation presently groans. Every Christian should be groaning. Even the Spirit groans on our behalf. This is because our redemption, while certain, is not yet complete. We are living in a world subject to corruption and futility. We are living in bodies subject to corruption and futility. We should be struggling with our own sin and imperfection. We know that what we are presently falls far short of what God yet intends to make of us when He completes His redemptive work in us.

Do not misunderstand; it should not be said that our lives as Christians are characterized only by suffering and groaning. We have peace with God, presently. We have joy in the midst of sorrow. We have the benefit of many blessings which come from the hand of a gracious and loving God, now, as well as those yet to come in the future. But when all is said and done, God does not intend for us to be content with what we are. Our present imperfection and groanings are designed to prepare us for our future sonship. We must first be tested and proven character must be developed in us before He gives us the privilege of reigning with Christ. Suffering is preparatory to sonship. Groaning is a prerequisite to glory. We must place our hope in things to come, those things which God has promised. Because this hope is not presently seen, we must fix our hope by means of faith and not by sight. God intends for those things we see as wrong within us and in the world in which we live to create in us a hunger for heaven.

Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light afflict is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven; inasmuch as we, having put it on, shall not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed, but to be clothed, in order that what is mortal may be swallowed up by life. Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge (2 Corinthians 4:16–5:5).

Some hold a view of the Christian life and walking in the Spirit which finds groaning inappropriate. Being Spirit-filled is synonymous with constant effervescence and an almost giddy happiness all of the time. Suffering and groaning are thought to be the experience only of the lost or of the unspiritual. Sad though it may be, only the lost can expect life to be lived without sadness and suffering and groaning. When those who are successful and comfortable in this life see life as a bowl of cherries, they are not looking at life as it really is. They are looking through eyes which are blinded to the imperfection of this world due to man’s sin.

In the Sermon on the Mount, Jesus reversed the views of the unsaved world and of lost men. He did not say, as many of the scribes and Pharisees believed, that the rich, the successful, and the happy are those who are blessed. Instead, Jesus taught that those who suffered and groaned were blessed:

And opening His mouth He began to teach them, saying, “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the gentle, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:2-6).

Why are those who suffer blessed? Why, by inference, are those whose life seems to be smooth sailing not blessed? It is because we tend to trust in ourselves when we are doing too well. Prosperity and ease does not tend to turn us to God but away from Him. This is why God warned Israel concerning the dangers of the prosperity into which they were about to enter (see Deuteronomy 8:11-20). Israel cried out to God in their sufferings. God heard their groanings (see Exodus 2:24; 6:5; Judges 2:18). When men prosper, they tend to trust in earthly things and not in God (see 1 Timothy 6:17). Suffering and groaning tests us and turns our heart toward God.¹⁹⁵

Asaph, the ancient choir director, needed to learn to thank God for his groanings. In Psalm 73 we see Asaph agonizing over the prosperity of the wicked and the suffering of the righteous. He was bitter and angry toward God. He was acting like a beast, he tells us. It was only when he saw life from a broader perspective that he came to his senses and gave thanks to God for His goodness. He saw that earthly prosperity is temporary and that it tempts men to turn from God. He also saw that his own suffering turned him toward God and that the nearness of God in his affliction was good.

Has suffering and groaning found its way into your life? Are there deep inner agonies you cannot even verbalize? Your experience is not unique. It is that of all creation. It is that which should be happening to every Christian at various times and with various levels of intensity. You should not feel guilt-ridden or unspiritual over your groanings. If you have come to recognize your own fallenness and that of the world in which you live, you have come to see life as it really is. You are sharing in that same kind of suffering and groaning which our Lord experienced as the Son of God.

The question is not whether you are groaning, but what good this suffering and groaning is producing in you. Does your groaning give you a hunger for heaven? Does it make you discontent with this life and the way things are? Does it focus your hope on the things of God which are presently unseen? Good! That is the work of the Holy Spirit in you, producing in you a heart for God. That is the Spirit’s work in you preparing you for the glory of your full adoption as a son of God to reign with Christ when He returns to the earth in glory and power.

In the day of the revelation of the sons of God, all creation will cease its sighing and experience that to which it has been looking forward. All creation will enter into the praise and worship of God. I do not know precisely how creation will enter into the praise of God, but I do believe it will happen.¹⁹⁶ What a day that will be!

In this life, we are not what we wish to be or what we ultimately will be nor is creation. This produces in creation and in the Christian suffering and groaning as well the hope of that future redemption which God has promised. This is what Paul is teaching in our text. Consider these very important implications of this truth:

(1) The suffering of God’s children is a dominant theme in the teaching of Scripture. Why then is it not more prominent in the teaching of many preachers and churches? Why are people invited to come to faith in Jesus Christ to escape suffering and to enter into peace and prosperity? Why do we seek to persuade men to trust in Christ by offering them the good life? Neither Jesus nor the apostles offered men peace and prosperity in this life. They warned men of the suffering and persecution which would result from turning to Christ in faith and following Him. They urged men to “count the cost” of following Christ (see Matthew 5:10-12; Luke 9:23-25, 57-62; Acts 14:22; 2 Timothy 2:12; 1 Peter 1:3-9; 2:20-25; 3:14-18; 4:12-19; 5:10-11). Our Lord graciously brings adversity to us in this life to turn our hearts toward Him. He graciously continues to bring adversity into our lives as Christians to prepare us for our adoption as the sons of God, to keep us looking to Him and to His promised kingdom (see 2 Corinthians 12:1-10; Hebrews 12:1-13).

(2) How does one explain the current emphasis on positive thinking, on man’s great potential, and on victorious living? We need to be very careful not only about what we teach but about the teaching of those to whom we listen and believe. Many are those who offer victorious living but carefully avoid the subject of suffering and groaning so prominent in Paul’s teaching in Romans and elsewhere. Paul does not wish us to become cynical or skeptical about this life, but he does wish us to be realistic.

Christian living must be based upon reality. The reality is that we are fallen creatures living in a fallen world. As such, creation is subject, by divine decree, to corruption and futility. Those who would serve God by walking in the Spirit must come to grips with this matter of our corruption and the futility of life. This is precisely why the power of the Holy Spirit is necessary to live as God requires. But the Spirit does not magically remove all of our suffering and groaning; He undertakes in such a way as to communicate our groanings to God. Walking in the Spirit does not eliminate the fallenness of this world or even of our own flesh. This will be eliminated when Jesus comes again and the sons of God are revealed.

(3) If God graciously sends suffering and groaning into our lives, why in our prayers do we ask God to remove our suffering and pain? Why do we not pray for strength and endurance and for our hope to be set on heaven? Why do we not pray, “Thy kingdom come”? Our prayers are often inconsistent with the purposes of God. When our suffering is the greatest, we cannot even articulate the problem or a solution. In these times we must depend upon the Holy Spirit to intercede for us, to communicate to God on our behalf the things of our spirit which are consistent with God’s will.

(4) The so-called “mid-life crisis” is that time when men come to grips with the reality of the futility and corruption of fallen creation. In reflecting on this text it occurred to me that the “mid-life crisis” is simply men coming to a realization of what Paul is teaching here. It is possible for us to deceive ourselves about life for a number of years. In our youth, we are full of strength and optimism. We believe we can change the world. And then somewhere in mid-life or at a point of crisis we come face to face with stark reality. We see our bodies beginning to succumb to corruption. We see that our efforts are ultimately futile—unable to permanently change us or the world. Some cannot handle this reality and try to suppress it by having an affair, by turning to various sins, or by dulling their senses with alcohol or drugs. They live in a false world, denying the reality of sin and its devastating consequences. They do not turn to God in faith. They do not set their hope on those things which God has promised but which are not seen.

If we would live life to the full, we must come to grips with the reality of sin and its devastation on us and on our world. We must cease trusting in ourselves and turn to God’s salvation in Jesus Christ. Moses learned this lesson:

For we have been consumed by Thine anger, and by Thy wrath we have been dismayed. Thou hast placed our iniquities before Thee, Our secret sins in the light of Thy presence. For all our days have declined in Thy fury; We have finished our years like a sigh. As for the days of our life, they contain seventy years, Or if due to strength, eighty years, Yet their pride is but labor and sorrow; For soon it is gone and we fly away. Who understands the power of Thine anger, And Thy fury, according to the fear that is due Thee? So teach us to number our days, That we may present to Thee a heart of wisdom. Do return, O LORD; how long will it be? And be sorry for Thy servants. O satisfy us in the morning with Thy lovingkindness, That we may sing for joy and be glad all our days. Make us glad according to the days Thou hast afflicted us, And the years we have seen evil, Let Thy work appear to Thy servants, And Thy majesty to their children. And let the favor of the Lord our God be upon us; And do confirm for us the work of our hands; Yes, confirm the work of our hands (Psalm 90:7-17).

Asaph also learned this lesson:

When my heart was embittered, And I was pierced within, Then I was senseless and ignorant; I was like a beast before Thee. Nevertheless I am continually with Thee; Thou hast taken hold of my right hand. With Thy counsel Thou wilt guide me, And afterward receive me to glory. Whom have I in heaven but Thee? And besides Thee, I desire nothing on earth. My flesh and my heart may fail, But God is the strength of my heart and my portion forever. For, behold, those who are far from Thee will perish; Thou hast destroyed all those who are unfaithful to Thee. But as for me, the nearness of God is my good; I have made the Lord GOD my refuge That I may tell of all Thy works (Psalm 73:21-28).

King Solomon, the richest and most successful man who ever lived, concluded that life is futile and that only seeking and serving God makes sense:

Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, “I have no delight in them”; before the sun, the light, the moon, and the starts are darkened, and clouds return after the rain; in the day that the watchmen of the house tremble, and mighty men stoop, the grinding ones stand idle because they are few, and those who look through windows grow dim; and the doors on the street are shut as the sound of the grinding mill is low, and one will arise at the sound of the bird, and all the daughters of song will sing softly. Furthermore, men are afraid of a high place and of terrors on the road; the almond tree blossoms, the grasshopper drags himself along, and the caperberry is ineffective. For man goes to his eternal home while mourners go about in the street. Remember Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; then the dust will return to the earth as it was, and the spirit will return to God who gave it. “Vanity of vanities,” says the Preacher, “all is vanity!” (Ecclesiastes 12:1-8, 13-14).

May the reality of sin and its consequences cause you suffering and groaning. And may this turn your heart to God and your hope toward heaven. May you know as the psalmist that “the nearness of God is my good” and the sufferings of this life but a small thing in light of the blessings awaiting you in that day of the revelation of the Son of God and the sons of God.

189 Our older daughter Beth tells how she and her partner in this venture got their canoe lodged between two trees. She and the other girl had a good cry and then went on.

190 As pointed out in our last lesson, sonship involves reigning over God’s creation. For the Christian, this means sharing in the reign of Christ over all creation when He returns in power and glory.

191 Let us not forget that suffering was also a necessary part of the preparation of the Son of God (see Hebrews 5:5-10).

192 The same term is employed here by Paul as is found in Romans 6:11, numerous times in chapter 4, and elsewhere in Romans.

193 The carbon dating process, for example, is one which measures time according to the rate of deterioration of the materials being dated.

194 The Holy Spirit does, of course, produce these happy and upbeat experiences. But this is not the only evidence of the Spirit’s presence and power. The Holy Spirit can also produce groaning, as Paul teaches us here.

195 Prosperity should turn our hearts to God as well, in grateful thanksgiving and praise.

196 There are a number of biblical texts which speak of creation’s role in praising God. See, for example, Psalm 96:11-13; 97:1; 98:8; Isaiah 44:23; 49:13; 55:12; 1 Chronicles 16:30-34. When Jesus entered into Jerusalem as the Son of God, Israel’s Messiah, the people praised Him. And when the Pharisees told Jesus to rebuke His disciples and to stop them from their praise, He responded, “I tell you, if these become silent, the stones will cry out” (Luke 19:4). I wonder if in the revelation of the sons of God, the rocks will actually cry out. Somehow, I believe, all creation will enter into the praise of God.

Related Topics: Suffering, Trials, Persecution

17. A Solace in Suffering: The Sovereignty of God (Romans 8:28)

Introduction

28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

The story is told of an airliner which began to develop trouble in mid-air. One engine began to smoke. Over the speaker came the pilot’s reassuring voice informing the passengers of a small problem. One engine had caught fire, but it had been extinguished. With three remaining engines, the plane would easily reach its destination. Then a second engine failed. Once again, the pilot calmly assured the passengers there was no danger; two engines would suffice. A third engine failed. Now the pilot informed the passengers that it would be necessary to land short of their destination. Finally, the fourth engine failed, and from their windows the passengers saw the plane’s crew in parachutes descending to the earth.

The pilot’s calm and reassuring voice again came over the speaker: “Ladies and gentlemen, we are having a problem with the airplane. We will need to make an emergency landing. The pilot and crew have abandoned the plane and are parachuting to safety. There is no need to panic. The plane is operating on automatic pilot, and everything is under control … control … control …”

There are times in life when things seem to be out of control. At those times atheists and agnostics are quite convinced, following our analogy, that the plane has no pilot. If ever there was a pilot, he has bailed out, leaving them to themselves to face threatening dangers.

We who are Christians believe there is a God. When life goes smoothly for us and God’s blessings are evident, we are tempted to believe we are in control. We may even think we do not need God. When the bottom falls out and the trials of life seem to be swallowing us up so that we seem to lose control, we may still believe that God is in the cockpit. But we may begin to question whether God is really in control. We may be tempted to think God’s control over creation might be limited and fallible.

When Paul speaks of the spiritual life in Romans 8,¹⁹⁷ he speaks much of suffering. We who are in Christ need not suffer from guilt or fear, for our sins have all been forgiven. There is no condemnation for those who are in Christ Jesus (8:1-4). When we sin as Christians, we need never doubt that we are justified by faith because God’s Spirit dwells within us, bearing witness that we are God’s sons. Further, because the Spirit of God indwells us, He not only leads us to do the will of God, but He empowers our dead bodies to do so (8:5-17).

Justification by faith and the ministry indwelt and empowered by the Holy Spirit are not promises of present perfection. We are still fallen creatures with mortal bodies, awaiting our future adoption and bodily redemption. Not only are we imperfect beings, but we live in a fallen and imperfect world resulting in suffering and groaning in this life as we await that which is perfect. This will only come when our Lord Jesus Christ appears on the earth again to overcome His enemies, to renew the earth, and to rule over it. As sons of God, we will share in this reign, but we must be prepared and proven by suffering, just as Christ had to suffer. We are comforted by the certainty of the hope of glory, and we are sustained by the ministry of the Holy Spirit until that day.

Paul turns in verses 28-30 to yet another truth which should sustain the Christian in the midst of the suffering and groanings of this present life—the sovereignty of God.¹⁹⁸ Whatever the Christian sees happening, we may be assured that it is not only under God’s control, but its purpose is to produce what is for God’s glory and for our good. When life’s trials cause some to wonder if God even exists, and others to wonder whether He is in control, the Christian may be assured that God is there. He is in charge of bringing about His purpose for His glory and our good. Let us savor the truth of God’s sovereignty. While His sovereignty brings terror to the hearts of unbelievers, it is music to the Christian’s ears.

The Context of Our Text

The broad context of the Book of Romans is the gospel of Jesus Christ; a major theme of the book is God’s righteousness. God’s righteousness requires the condemnation of sinners. God’s righteousness is provided for those whom He justifies. It is also required of all who have been justified so that they would honor God by obeying His Word. Our text is a part of the section pertaining to the sanctification of the Christian found in chapters 5-8 of Romans. Romans 8:28, our text in this lesson, is quite near the conclusion of this section. Chapter 8 contains Paul’s description of God’s provisions for righteousness in the lives of those who are the sons of God. The immediately preceding section, Romans 8:18-27, deals with the suffering and groanings of this life, especially of the Spirit-filled Christian. Verses 28-30 serve as a transition between Paul’s dealing with suffering and groanings (verses 18-27) and his concluding words of praise (verses 31-38). Verses 28-30 provide the Christian with the key to understanding how life’s problems should lead to our praise of God. Our study will show us how and why.

The Structure of Our Text

While verses 28-30 constitute one paragraph and should be understood as a whole, we must focus our attention in this lesson on verse 28 and consider verses 29 and 30 in our next lesson. Verse 28 is a general statement concerning the implications of God’s sovereignty for every Christian: God’s sovereignty means that all of life’s experiences are orchestrated by Him to produce that which is for our good. The particulars of the general statement in verse 28 are spelled out in more specific terms in verses 29 and 30. The entire process from the beginning to the end of the Christian’s life is described here. It begins with God’s sovereign election or choice and ends with God’s divinely purposed conclusion—our glorification. We may therefore summarize the structure of our text in this way:

God’s greatness assures us of our good — Romans 8:28

(1) In choosing to save us

(2) In guaranteeing our godliness — Romans 8:29

(3) In drawing us to Himself

(4) In declaring us righteous

(5) In securing our glorification — Romans 8:30

Our Approach in This Study

Even though our approach to the study of this verse may seem unusual, it is absolutely necessary. Every passage of Scripture should be studied in this way, although often we do not do so in the actual exposition of a text. We will study this one verse phrase by phrase, in some instances considering even a single word. Every word is packed with meaning; we dare not overlook any detail.¹⁹⁹ After studying the text in this way, we will seek to draw out the lessons of the text with several summary statements and then suggest some practical implications of what Paul has taught in this one verse.

“And”²⁰⁰

This word “And” hardly seems to be worthy of notice. What can it tell us? A great deal! If the first word of this verse was “therefore,” we would look for a conclusion. If it were, “but,” we would look for some kind of contrast to what had just been written. If it were “for,” we would expect an explanation or some supporting evidence. “And” tells us that Paul wants us to see the connection between what he has been saying and what he is about to say. The sovereignty of God, of which Paul is speaking in verses 28-30, must be understood in relationship to the spiritual life and specifically to suffering (verses 18-27). The sovereignty of God has many avenues of application, but here Paul applies it to suffering.

When Paul comes to verse 31 he begins with the phrase, “What then shall we say to these things?” Here he has come to the conclusion and climax of his teaching in chapters 1-8. Before praising God, the last thing Paul talks about is God’s sovereignty and His love. When these two attributes merge, along with His other attributes, there is every reason for praise.

“We Know”

Paul does not say here, “I know.” He says instead, “We know.” The “we” speaks of both Paul and the entire Roman church. Paul is saying, “All Christians know this …” The truth of which Paul speaks is a truth he believes is universally held by all Christians. It is also appropriate to infer that the truth taught here is not one understood or believed by non-Christians. That truth of which Paul is about to speak is known to all believers, but not to those outside the faith.

“We Know”

“We know …” A definite note of certainty is here. Paul does not say, “we think,” or “we hope,” but rather, “We know.” Other matters were more inferential, less clear and certain, or matters of personal interpretation and conviction not to be argued about or imposed on others but kept to oneself (see chapter 14). Paul was convinced that all, including him, knew and believed God’s sovereignty.

Paul wanted to teach the Romans a number of truths, truths which, it would seem, he doubted they knew. Why else would he bother to write this very systematic, theological epistle? There were things the Romans either did not know or seem to have forgotten. Thus Paul sometimes writes, “Or do you not know?” (6:3, 16; 7:1). Here the sovereignty of God is something Paul presumes all his readers know.

The sovereignty of God must therefore be a very foundational and fundamental doctrine. It must be a doctrine clearly taught which every Christian should know. It should not be obscure, hidden amid other truths. It is not a doctrine which only the mature can extract from the Scriptures. The sovereignty of God is a truth every Christian is assumed to believe and understand. Somehow many Christians today fall far short of what Paul assumes to be the case in his own day. He does not assume that Christians knew all the truth, but he did assume that the Roman saints knew of the sovereignty of God.

How did these Roman Christians, and Paul, know of the sovereignty of God? On what basis could Paul assume this? I wonder if the sovereignty of God is not so self-evident in one’s salvation that no one can miss it. How could Paul, for example, not have concluded that God was sovereign in His salvation as he considered the way in which God brought him to Himself (see Acts 9:1-30)? Had the Romans not found in their own salvation that it was God who sought and saved them and not they who sought Him? Does Paul see the sovereignty of God as so evident in the truths he has taught in chapters 1-8 that one could not reasonably think otherwise? In the next major section of Romans, Paul illustrates, clarifies, and defends in very specific terms the sovereignty of God in the context of God’s dealings with the nation Israel (Romans 9-11). Surely the sovereignty of God is self-evident both in His dealings with us and with others as seen in the Scriptures.

“God Causes …”

A comparison of several Bible translations discloses a fairly significant difference in the way verse 28 begins:

And we know that all things work together for good … (KJV).

And we know that in all things God works for the good of those who love him … (NIV).

And we know that God causes all things to work together for good … (NASB).

There is a significant difference between “all things work together for good,” and “God causes all things to work together for good.” The difference in the translations represents the translator’s decision of what the original text actually said. The vast majority of the original texts support the rendering of the King James Version. A few manuscripts, which some scholars believe to be superior, support the rendering of the NIV and the NASB.

When all is said and done, it hardly matters. Whether or not the words in the original Greek text literally indicate God is the source of the good which comes to the Christian, the inference of the text is clear and undeniable.²⁰¹ God causes. God is in control. As Paul states in verses 29 and 30, God is the one who chooses us to be saved. God is the one who purposes our sanctification. He is the One who calls us to Himself and justifies us. He is the One who glorifies us. And, to be more precise, He is the One who has done all these things so that they are as good as done, even if their final consummation is yet future. This is why he uses the past and not the present or future tense.

“God causes all things to work together”

We must be careful to note that God is not the cause of all things. In particular, He is not the cause of sin.²⁰² God is the Creator. As such, He created the universe, including this earth and all that is in it. God is the originator of many things. But in this verse, Paul is not speaking of those things which God brings into existence; he is referring to God as the orchestrator and controller of all that takes place in this world. God has given certain tasks and responsibilities to men. He has ordained governments to punish evil doers and to reward those who do what is right (see Romans 13:1-7). He has even given a certain degree of liberty to Satan (see Job 1 and 2). While God permits things to happen which displease Him, He does not allow anything to happen which is contrary to His sovereign purpose.

Taken individually, the events and circumstances God allows may not, in and of themselves, appear to be of any value or good to the Christian. But Paul does not say that each event is good or even that each incident will produce that which is good. He informs us that all of the events, working together, produce what is good.

To illustrate, the ingredients which go into a cake are not very tasty when eaten individually. Flour, sugar, shortening, eggs, salt, baking powder, and spices are not something we want to eat one ingredient at a time. But mix all of these together in just the right proportions, and then bake the combined mixture, and you have a delicious treat. Each event in our life is like one ingredient in a cake. It may not seem good, by itself, but when mixed by God with other correct events, it will surely produce what is good.

Paul speaks here of God’s sovereignty in terms of His choosing and blending of all of our experiences, in such a way as to produce that which is good. God causes all things to “work together” for good. This means we cannot judge the goodness of God’s work until His program is finished. Have you ever been too hasty in testing the cake batter? Almost always the result is unsatisfactory. Until God’s recipe for our lives is complete, we dare not judge God’s cooking. We had best entrust ourselves to Him as the cook, knowing that He always blends the right ingredients, at the right time, in the right way, and in the right proportions.

When God causes all things to “work together” for the good of His children, His “working together” is such that one believer is not blessed at the expense of another. All that God brings to pass, or allows, in my life is for my ultimate good. More than this, when God works in behalf of the good of His children, He does not “rob Peter to pay Paul.” He works in the lives of each believer in such a way that other believers are benefited as well.

In war, a commanding officer may be required to sacrifice some of his troops for the good of the cause. He may send one group to fight a losing battle to divert attention from another group by which he hopes to win the victory. God’s sovereignty far surpasses this kind of control. God does not work in such a way as to bring about the casualty of one believer so that another believer will be blessed. God works so that the good of each and every Christian is accomplished.

Think of the incredible power of God suggested and required by the truth of His sovereignty. Since all things “work together” then the more things included in the category of “all things,” the greater God’s power and control must be. It is difficult for anyone to orchestrate several different events at one time—just try patting your head and rubbing your stomach at the same time. But God controls all of the events in the life of every believer. More than this, God controls what He is doing in the life of one believer in such a way as to harmonize with what He is doing in the lives of all the rest. Such a task is beyond human comprehension. It is a task only a God with infinite power can accomplish.

“God causes all things to work together”

We have seen that “all” means that everything which affects the life of the Christian is under God’s control and thus is a part of God’s will for us. God causes “all things” to work together for our good. We are much more willing to attribute the pleasant events of our life to the hand of God than we are the painful experiences. We find it difficult to believe that an act of deliberate cruelty intended by the offender to hurt us is really being used by God for our good.

If we are to take Paul’s words in Romans 8:28 literally and seriously, we must face the fact that “all things” includes those things which we find painfully unpleasant. We may even think they are unbearable. “All things” includes the sin of others and even our own sins. “All things” means there is nothing which falls outside of God’s control and which works contrary to our good. Not one thing falls outside of God’s control. “All things” are caused to work together so that God’s will—our good—is accomplished.

“God causes all things to work together for good”

The word “for” is significant. God does not necessarily bring into our lives those things which are, in and of themselves, good. He often brings into our lives those things which are painful which cause us to groan. Often these unpleasant experiences are the result of our own folly or sin. Sometimes we may suffer through no fault or failure of our own. Our Lord’s suffering was not due to any sin on His part. The chastening of the Father is not necessarily that which we have experienced because of our sin or disobedience (see Hebrews 12:1-13).

It is vital that we understand the term “good,” or we will completely reverse the meaning of this verse. Asaph, the psalmist who penned Psalm 73, went through a period of great anguish and anger toward God because he failed to understand the meaning of “good.” A portion of this psalm is cited to illustrate the importance of correctly defining the term “good.”

A Psalm of Asaph. 1 Surely God is good to Israel, To those who are pure in heart! 2 But as for me, my feet came close to stumbling; My steps had almost slipped. 3 For I was envious of the arrogant, As I saw the prosperity of the wicked. 4 For there are no pains in their death; And their body is fat. 5 They are not in trouble as other men; Nor are they plagued like mankind. 6 Therefore pride is their necklace; The garment of violence covers them. 7 Their eye bulges from fatness; The imaginations of their heart run riot. 8 They mock, and wickedly speak of oppression; They speak from on high. 9 They have set their mouth against the heavens, And their tongue parades through the earth. … 12 Behold, these are the wicked; And always at ease, they have increased in wealth. 13 Surely in vain I have kept my heart pure, And washed my hands in innocence; 14 For I have been stricken all day long, And chastened every morning. 15 If I had said, “I will speak thus,” Behold, I should have betrayed the generation of Thy children. 16 When I pondered to understand this, It was troublesome in my sight 17 Until I came into the sanctuary of God; Then I perceived their end. 18 Surely Thou dost set them in slippery places; Thou dost cast them down to destruction. 19 How they are destroyed in a moment! They are utterly swept away by sudden terrors! 20 Like a dream when one awakes, O Lord, when aroused, Thou wilt despise their form. 21 When my heart was embittered, And I was pierced within, 22 Then I was senseless and ignorant; I was like a beast before Thee. 23 Nevertheless I am continually with Thee; Thou hast taken hold of my right hand. 24 With Thy counsel Thou wilt guide me, And afterward receive me to glory. 25 Whom have I in heaven but Thee? And besides Thee, I desire nothing on earth. 26 My flesh and my heart may fail, But God is the strength of my heart and my portion forever. 27 For, behold, those who are far from Thee will perish; Thou hast destroyed all those who are unfaithful to Thee. 28 But as for me, the nearness of God is my good; I have made the Lord God my refuge, That I may tell of all Thy works (Psalm 73:1-9, 12-28).

Asaph’s first words were “God is good to Israel.” He is also good to those who are pure in heart. But Asaph was wrong in his definition of “good,” for he thought good must be understood in terms of peace, prosperity, and a comfortable life. He thought of good in terms of pleasure and the absence of pain and more in terms of this present life than of eternity.

Asaph thought this way until he came to the sanctuary of God. There he began to view life from the divine perspective and from the vantage point of eternity rather than in terms of this present age. From the divine perspective, the good life of the wicked was uncertain and incredibly short. He now saw “good” in terms of intimacy with God. He could say, “the nearness of God is my good.” He recognized that while his sufferings drew him nearer to God, the prosperity of the wicked only drew them further from Him. Asaph’s definition of “good” changed from a warm, fuzzy feeling now to enjoying God’s presence, now and for all eternity. He saw that if suffering draws one nearer to God, it is not evil but good. He recognized that if prosperity and the absence of pain turns one from God, that is evil. His definition of “good” made the difference. We must be very careful to define “good” as Asaph came to understand it, in terms of eternity and in terms of intimacy with God.

The “good” God brings to pass is the result of the “all things” which God has brought into our lives. The “good” may therefore be viewed presently in terms of our attitude toward God and in terms of the faith and perseverance which trials are intended to promote and produce. But most of all, “good” must be viewed in terms of our full adoption as sons when our Lord returns to the earth.

God is represented as the source of that which is good. Paul does not tell us that God causes everything. He surely does not tell us that God causes evil. He does tell us that God causes that which is “good.” This is consistent with the teaching of our Lord and of James:

“Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? Or if he is asked for an egg, he will not give him a scorpion, will he? If you then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask Him?” (Luke 11:11-13).

Let not one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt any one. But each one is tempted when he is carried away and enticed by his own lust. Then, when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. Do not be deceived, my beloved brethren. Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow (James 1:16-17).

The “good” which God brings about is His “ultimate good” or “final good” for us. Since God causes all things to work together for good, we dare not assume that every individual event or circumstance will be perceived as good at the moment. It will only be recognized as good at the end of the process, when God is finished with His work in and for us. In the light of verses 29 and 30, we can reasonably say that the “good” of which Paul speaks here is the “good” of His purposes and promises. The “good” of which we are assured is that good which God long ago planned, predestined, and presently is bringing to pass. We cannot see this good with our physical eyes, but God’s promises and His prophecies set it out for us to see through the eyes of faith. Such was the faith of the saints of days gone by:

All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country, that is a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them (Hebrews 11:13-16).

The rejection of Jesus by His people, Israel, and His subsequent sham of a trial, conviction, crucifixion, and death can hardly be seen as good—apart from His resurrection and the salvation which His work at Calvary achieves and assures. The persecution of the apostles, and of Christians down through the ages, is good only in the light of God’s approval, His eternal blessings, and His rewards for those who have been faithful.

The “good,” which God is presently bringing about for us through His control and arrangement of all our circumstances and experiences, is the good which He has purposed. It is the good which His Word has promised. It is not present pleasure or happiness. It cannot be found in one or a few experiences, divorced from the rest of life. It is the culmination, the climax, of all the experiences and events of our life. It is a good that is so good we cannot even fathom it. We would not even know what we should ask for because it is beyond our mental grasp:

But just as it is written, “THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND WHICH HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM” (1 Corinthians 2:9).²⁰³

“To those who love God”

“To those who are called according to His purpose”

These two statements must be understood together and separately. Together, these two phrases inform us that those who are the recipients of the good God is bringing about are the sons of God, those who have been justified by faith. Those who are the enemies of God look forward to a very different end: “… wrath … in the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS” (Romans 2:5-6).

The expression, “those who love God,” is a description of Christians with respect to their response toward God. Unbelievers are born sinners with an innate anger and hostility toward God:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature, children of wrath, even as the rest (Ephesians 2:1-3).

Of all the expressions which describe the relationship of the Christian to God, why this one? Why does Paul describe the believer as one who loves God? I think we will better understand when we consider the references to loving God in the Old and New Testaments:

“And you shall love the Lord your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:5).

“Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments” (Deuteronomy 7:9).

“And now, Israel, what does the Lord your God require from you, but to fear the Lord your God, to walk in all His ways and love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12).

“You shall therefore love the Lord your God, and always keep His charge, His statutes, His ordinances, and His commandments … And it shall come about, if you listen obediently to my commandments which I am commanding you today, to love the Lord your God and to serve Him with all your heart and all your soul … For if you are careful to keep all this commandment which I am commanding you, to do it, to love the Lord your God, to walk in all His ways and hold fast to Him” (Deuteronomy 11:1, 13, 22).

“You shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul” (Deuteronomy 13:3).

“If you carefully observe all this commandment, which I command you today, to love the Lord your God, and to walk in His ways always—then you shall add three more cities for yourself, besides these three” (Deuteronomy 19:9).

“Moreover the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, in order that you may live … In that I command you today to love the Lord your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the Lord your God may bless you in the land where you are entering to possess it” (Deuteronomy 30:6, 16).

“Only be very careful to observe the commandment and the law which Moses the servant of the Lord commanded you, to love the Lord your God and walk in all His ways and keep His commandments and hold fast to Him and serve Him with all your heart and with all your soul” (Joshua 22:5).

“So take diligent heed to yourselves to love the Lord your God” (Joshua 23:11).

And I said, “I beseech Thee, O Lord God of heaven, the great and awesome God, who preserves the covenant and lovingkindness for those who love Him and keep His commandments” (Nehemiah 1:5).

And I prayed to the Lord my God and confessed and said, “Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments” (Daniel 9:4).

And He said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matthew 22:37).

“But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others” (Luke 11:42).

“But I know you, that you do not have the love of God in yourselves” (John 5:42).

Jesus said to them, “If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me” (John 8:42).

But just as it is written, “Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him” (1 Corinthians 2:9).

But whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him (1 John 2:5).

In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins … If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also (1 John 4:10, 20-21).

By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments; and His commandments are not burdensome (1 John 5:2-3).

From these texts, we may draw the following conclusions:

(1) Loving God is the essence of what God desires of men, whether that be in Old Testament times or in the New. It is God’s principle and primary commandment to men (see Deuteronomy 6:5; 19:9; Joshua 22:5; 23:11).

(2) Loving God is inseparably linked with the keeping of God’s commandments (Deuteronomy 7:9; 11:1).

(3) Loving God and loving men sums up the requirements of the Law (Matthew 22:37).

(4) God’s blessings are poured out on those who love Him (Nehemiah 1:5; Daniel 9:4; 1 Corinthians 2:9).

(5) Loving God is not the natural response of men toward God, but that response which God Himself makes possible through the work of His Spirit (Deuteronomy 30:6).

Loving God sums up the relationship which God desires for His children. His initiating love, shown to us, is reflected in our love for Him. And our love for Him is reflected in our obedience to His commandments. If we but love God with all our heart, soul, mind, and strength, then we will love others, and we will keep His commandments. In so doing, we will show ourselves to be His sons. And because we are His sons, He works all things together for our good.

The other side of the coin of our sonship is that we not only love Him but He has called us according to His purpose. It is very important to understand that God does not adapt or modify His purpose in order to bless us. God blesses us, He brings about our good, in accordance with His purpose. Our good is subordinate to the purpose of God.

This is not always the way God’s relationship to His people is represented. There are some who see God as a lonely God, desperately in need of our fellowship and love. God does desire our love, as this text informs us, but He does not need our love so that He caters to our wants and needs to obtain it. As we shall see in very dramatic terms in chapters 9-11, God is in charge. God saves some, to the praise of His glory. And God passes over others, to the praise of His glory. His grace is sovereign grace, determined by His own sovereign will and purposes, and not determined or directed by men. We do not use or manipulate God. God uses us, to His glory—some as vessels of mercy, others as vessels of wrath (see 9:21-23).

In our text, Paul does not speak of the purposes (plural) of God but of His purpose (singular). Why is this? I believe we must conclude there is only one all-encompassing purpose. That purpose is not to save men or to bless those who believe in Him, but to manifest His own glory, not only to men, but to the heavenly hosts as well. Paul makes much of this in the first chapter of his Epistle to the Ephesians:

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace, which He lavished upon us. In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ should be to the praise of His glory. In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory (Ephesians 1:3-14, emphasis mine).

God’s singular purpose is to display His glory. His subordinate purpose for those who are His children is to save us, which involves that process outlined in verses 29 and 30. It begins with our divine election and ends with our final glorification. God’s purpose is to save us, to the praise of His glory. In accordance with this purpose for us, He controls all those things which touch our lives, bringing about only that which is good for us in the final analysis.

Conclusion

God is sovereign. He is in complete control of every event and of every circumstance in His creation. He does not cause all things, such as evil, but He does control all things so that His will is accomplished. God’s sovereign control extends to the acts of unbelievers, of angels, fallen or unfallen, and even to Satan. The sovereignty of God is specifically applied in our text to those who are Christians—those who have been justified by faith in Jesus Christ.

God exercises His sovereignty toward the Christian in such a way that everything that touches our lives has been allowed or brought about by Him. Those things which would prove to be detrimental to our good have been kept from us. Those things which will work together for the “good” God has purposed for us, God arranges and controls in such a way as to produce that good. Everything which touches the life of the Christian is purposed and designed for accomplishing the “good” God has purposed for us.

The “good” which God purposes for the Christian is primarily that which is still future and which we cannot presently see. It is a good we can hope for based upon God’s Word and believed by faith. That “good” includes our salvation, sanctification, and our future full adoption as sons of God. This will take place after we have been prepared and proven by suffering, and at the time when our Lord returns to this earth to subdue His enemies and to reign over the whole creation as God’s king. The “good” which is spoken of here is not so much our present happiness as our holiness.

The “all things” which God causes to work together for our ultimate good includes everything which touches our lives. In the context of Romans 8, it includes suffering and groaning. Our faith and obedience are a part of that which God uses to bring about our ultimate good. The well-intentioned deeds of others is also a part of God’s program. But the “all things” of Romans 8:28 includes our failures and our sins. It includes not only our innocent suffering, for the cause of Christ, but that suffering which results from our sin and stupidity. “All things” includes the malicious things others do to us. It includes, at times, Satan’s attacks by which he hopes to destroy us, but which God allows for our own growth (see Job 1 and 2).

The “all things” includes events which took place before we were even born, such as our divine election which Paul is about to describe. “All things” includes those things which happened before we were saved. It surely includes the things which have come about after our conversion and also those events yet to come. The “all things” over which God has control and which He is causing to work together for our good includes the minute details of our lives and not just major decisions and actions.²⁰⁴ God is not a distant Creator who has distanced Himself from His creation and allowed it to run by itself. God is in control over His creation, assuring that all that happens works together to achieve His purpose.

The truth of God’s sovereignty which achieves our good sheds light on other biblical texts. For example, Romans 8:28 helps to explain this command from the pen of Paul written to the saints at Thessalonica: “In everything give thanks; for this is God’s will for you in Christ Jesus” (1 Thessalonians 5:18).

Romans 8:28 gives us one very important reason why we can give thanks to God in all things: God causes all things to work together for our good. There are many things for which we will find it very difficult to give thanks apart from the truth of our text in Romans.

Another verse is closely related to our text as I understand it:

Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come (2 Corinthians 5:17, NASB).

Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! (NIV).

I like the way the King James and the New International versions have rendered this verse:

Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (KJV).

Let me suggest a new way of looking at this old and well-known truth based upon the implications of Romans 8:28. When one is in rebellion against God as an unbeliever, all of his deeds, without exception, are worthy of death. None of his deeds meet God’s standards or merit His approval or blessing. Thus, as Paul has said in Romans 6:21, there is no benefit from anything we have done as unbelievers. Indeed, their only outcome is shame and certain death.

I would like to suggest that when we come to faith in Christ, God causes all these “old things” to become “new” in a wonderful way, based upon the truth of Romans 8:28. When we come to faith in Jesus Christ, not only are our former sins forgiven, but the things of our past are now changed with us, in such a way as to work for our good. Think of Paul as an example. His religious zeal and activities as an unbeliever were really fighting against God. But once Paul came to faith, his background as a Jew became a help to him and not a hindrance. Paul could see, as a Christian, that he had been set apart as an apostle while he was still in his mother’s womb (Galatians 1:15). Thus, at his conversion, his past changed from that which condemned him to that which helped equip him to preach the gospel. In Christ, the “all things” encompasses not only those things which come into our lives after our conversion, but those things which were a part of our lives before our conversion.²⁰⁵

There is a third biblical text which Romans 8:28 helps us to understand more clearly:

No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it (1 Corinthians 10:13).

Since every event in our lives has been ordained of God to bring about His purpose and our good, then no temptation which arises in our life will destroy us. God does allow temptations to come to us to test us. Satan brings temptation into our lives, hoping to destroy us. 1 Corinthians 10:13 tells us that God always provides the means by which life’s temptations may be endured, without sin, to the glory of God. Temptations, along with all of our other experiences in life, work together for good. God allows them, and He also enables us to overcome them. If we should fail, He remains faithful. The chastening and suffering which God may very well send our way because of our failure to trust and obey Him will also work to bring us to maturity. God sometimes allows us to be tempted, but He always provides the means to overcome the temptation. In this way, God causes all things to work together for the good of those who love Him and are called according to His purpose.

The truth of Romans 8:28 is illustrated in the lives of many biblical characters. Let me suggest three illustrations for your future consideration and meditation. First, consider Joseph as a very positive illustration of Romans 8:28. Joseph was cruelly sold into slavery by his brothers. They acted sinfully out of jealousy. Joseph was treated badly by others. He was not kindly treated by his father (his favoritism was no favor to Joseph). He was not treated fairly by Potiphar, and especially by Mrs. Potiphar. He was not treated kindly by the king’s cup bearer. He could have wallowed in the suffering which he experienced. And yet Joseph seemed to understand the truth of Romans 8:28 better than we. He could tell his brothers, “You meant it for evil, but God meant it for good” (see Genesis 45:5; 50:20). Belief in the sovereignty of God, at work for his good in the midst of his suffering, encouraged Joseph to be faithful, to look to God and to the future for his final “good.” It enabled him to forgive his brothers, knowing that God’s gracious hand was behind their sinful actions.

We can see a more negative illustration of Romans 8:28 in the life of Jonah. Jonah was a man who came to expect and even demand “good” from God. The “good” which he demanded was his own pleasure and comfort and the destruction of those who were his enemies, even those who were innocent. He forgot that the “good” God is bringing about is the result of His grace and not human merit. God was good to Jonah, by working in his life through a great fish, through pagan seamen, through a plant, and even through a worm. God was gracious not to destroy the Ninevites but even more so not to destroy Jonah. He was gracious to allow Jonah to suffer so that his sin might become more evident and repentance might result (whether it came or not, we do not know).

These two men, Joseph and Jonah,²⁰⁶ provide us with contrasting illustrations of the truth of Romans 8:28. Joseph is a good example of acting in accordance with the truth of our text. Jonah is a good example of God’s acting in accordance with the truth of our text in spite of Jonah’s sin. In both cases, however, let us remember that God’s will was accomplished, just as He had purposed and promised. God fulfilled His promise when Joseph was faithful. He also fulfilled His promise and purpose when Jonah rebelled. God’s purposes are always fulfilled.

If you are a Christian, the good which God promised you will surely be accomplished. It is as certain as the fact that Jonah arrived at Nineveh. You cannot prevent God from fulfilling His promises to you and His purposes for you. Whether in spite of your sin, like Jonah, or with your cooperation and obedience, like Joseph, the good God has purposed will be accomplished.

I have said, “You can get to Nineveh first class or tourist, but when God purposes for you to go to Nineveh, you will arrive there.” If you choose to sin and to disobey God, there will be many painful experiences. You will not recognize God’s hand, but He will be at work causing all things to work together for your good. If you choose to obey God, you will still suffer tribulation as Joseph did. The difference will be that you will know God’s hand is at work and that God’s purpose and promises are certain to be fulfilled. In disobedience, you will fail to experience the joy and the hope which God gives to those who trust and obey Him.

Let me seek to conclude this lesson with some very practical suggestions. First, let me speak to any who are not sons of God by faith in Jesus Christ. You can never have the hope of the “good” which God has promised those who love Him who are called according to His purpose. For you, there is only the frightening fact that God’s sovereignty assures your eternal doom. Just as surely as God will bring about the good of those who are His sons, He will eternally punish the wicked who reject Him. Let me urge you, at this moment, to trust in God and His provision for your good. Jesus Christ is that provision. By trusting in Him, God will forgive your sins, give you a new future, a new and living hope. He will cause all things to work together for your good.

Second, I want to call your attention to something from your past you may have interpreted wrongly as the reason for your failure and as the cause of evil in your life. The word abuse is one of the overused terms of our culture. There is psychological abuse, physical abuse, sexual abuse and on and on the list of abuses grow. It does not surprise me that non-Christians seek to scour their past, looking for explanations or excuses for their failures. They look upon these past tragedies as crippling. If these childhood disasters can be surfaced and understood, they believe they will get better.

If I understand the truth of Romans 8:28 correctly, no Christian can point to any past experience as the cause for his failure and the explanation or excuse for his sin. Every experience of our life God has allowed. Each experience in our past God is working together with every other experience in order to bring about our good. Whatever experience in our past we think to have been devastating, God meant it to develop us.

I challenge you to think of those experiences which have been your excuses for failure or sin. I urge you to identify the things you have been blaming God for bringing into your life, as though He meant to destroy you. I challenge you, like Joseph, to trust God, that He has brought this experience into your life for your good even though those who were responsible for your suffering meant it for evil.

I often hear Christians speak of some failure in their past for which they were responsible and which they consider to be the source of a life-long purgatorial existence outside the “perfect will of God.” It may be moral impurity, marriage to a non-Christian, or failure to respond obediently to God’s leading. But Romans 8:28 informs us that such failures cannot keep us from that “good” which God has purposed and promised. If our deeds cannot earn us the “good” God has promised, our failures cannot keep us from the “good” which is all of God’s grace. No sin can ever wipe out the Christians’ hope for the “good” for which God has chosen us and to which He has appointed us. We may fail. We will fail. For this we may very well suffer. But God’s purpose will never fail. Our failures will never separate us from God and from the good He has purposed.

For every Christian, his eternal hope is certain and secure. The sovereign God intimately involves Himself in the events of this world and of our lives, preventing anything that would destroy us and causing all things to work together for our good. With this certainty, we may live confidently, not because of our infallibility but because of His infallibility. What He began, He will finish (see Philippians 1:6). Our eternal “good” is certain because it rests on the promise and on the power of the God who is sovereign.

197 Do not forget Romans 5:1-11 deals with suffering as well.

198 The sovereignty of God will be explained more fully as we progress in our study. For now, let us understand God’s sovereignty to refer to God’s absolute control over all things.

199 A friend of mine taught a Sunday school class for an entire quarter, twelve lessons, on Romans 8:28. The first lesson was on the first word, “And.”

200 The Greek word, rendered “and” here is de and not kai. Either way, the point of the term is to indicate that what is said here in this verse is related to what has been previously taught. God’s sovereignty must not be understood apart from the context of suffering and the spiritual life.

201 It may be that the reading which names God as the source of the good is the result of a scribe’s conviction that the context was compelling proof of this fact, and thus he may have paraphrased the passage to highlight this truth.

202 See, for example, James 1:13-15.

203 See also Romans 11:33-36.

204 We see this in the Old Testament, for example, in 1 Kings 19 when God spoke to Elijah through a still, small voice (1 Kings 19:11-14) or when God cared about the lost axe head (2 Kings 6:1-6). It can also be seen in the New Testament, when our Lord spoke of God’s concern for the sparrows and for us, even to knowing the number of hairs on our heads (Matthew 10:29-31).

205 There is some danger of being misunderstood here, and I want to try to guard against this. I am saying that while one may have had a former life of sin or crime, those acts must still be viewed as sin. But these sins are nevertheless a part of the “all things” which God causes to work together for our good. One who has been saved from a life of crime may find that he has been prepared by God to minister to those who have lived a similar life of crime. What Satan meant for evil, while we were still in his grasp, God meant for good. Furthermore, if loving God is the highest calling of the Christian, then those who have been forgiven much love much. The greater our sin in the past, the greater the forgiveness, and the greater our love and praise.

206 A third illustration of the truth of Romans 8:28 would be Job. Job was a righteous man, a man whom God could point to as a model man (see Job 1:8). Nevertheless, God allowed Satan to bring suffering into his life. It soon became evident that Job was not perfect. Job grew in maturity and in his walk with God as a result of his suffering. In the end, God blessed him even more that at first.

It is Job’s friends, however, who are noteworthy. They did not seem to understand the principle taught in Romans 8:28. I believe they were legalists at heart. To them, every act had an equal and opposite reaction. Good deeds were thought to bring immediate rewards. Sinful deeds were expected to produce suffering. Consequently, when Job was allowed to suffer, his friends felt compelled to find a reason. They were looking for a direct cause-effect relationship. Romans 8:28 indicates otherwise. Every event in our lives cannot be viewed as the result of some act on our part. While they attempted to link Job’s suffering with some specific sin, our text suggests that this suffering was but one thing among the “all things” which God will cause to work together for our good. Legalists do not like the teaching of Romans 8:28, because it keeps them from linking suffering with sin and prosperity with piety, thus providing a formula for success and a quick and ready explanation for failure and suffering. Romans 8:28 simply tells us there is a plan and a purpose, that the outcome will be good, but the particulars may be inexplicable and their reasons and role may not be apparent in this life.

Related Topics: Suffering, Trials, Persecution, Comfort

18. God’s Eternal Decree (Romans 8:29)

Introduction

For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren (Romans 8:29).

As a part of a school administration, I learned a painful lesson some years ago. Upon later reflection, I saw that the suggestion I made to the vice-president of the school was actually me telling him how to do his job. Recognizing this long before I did, he stunned me with his directness: “Are you running this school, or am I?” When he presented it that way, I saw his point. He was in charge. Now we both knew it.

Knowing who is in charge is important. I remember well Dr. James Dobson’s film series on raising children when he asked the pointed question: “Who is in charge here?” In the home, the parents are to be in charge. In other contexts, someone else is designated to be in charge. We must learn who is in charge to respond appropriately.

In our text, Paul informs us that God is ultimately and totally in charge of all things. His authority is without limits. All of creation is under the control of the Creator and Sustainer of the universe (see Colossians 1:15-18). There is no limit to His power, and nothing is beyond His ability to control. We refer to this unlimited control as the sovereignty of God. When we say that God is sovereign we are saying He is in complete control.²⁰⁷

Only one who is sovereign can predict the future in specific terms and with complete accuracy. One who is sovereign is also able to reveal what He is committed to accomplish. Conversely, one who is not sovereign can neither predict nor determine the future specifically or with accuracy.

In Romans 8:28 Paul makes a general statement concerning God’s sovereignty and its goal with respect to the Christian. God’s sovereignty assures Christians He is working all things together for their ultimate good. Romans 8:29 expands what Paul has said in verse 28, for in this verse, he sums up God’s eternal purpose for the saints established in eternity past. He also speaks of God’s goal of glorifying Himself, through His saints who become like Christ. In verse 30, Paul describes the outworking of God’s program for individual saints, in time.

Our Approach in This Lesson

The focus of this lesson will be verse 29, and we will begin by defining the two key terms, “foreknew” and “predestined.” After laying down a method to define these terms, we will try to discover how they contribute to our understanding of this text. Their contribution must be explored individually and in relation to each other. Paul also indicates in this verse the purpose or goal of these two actions on God’s part. We will finally explore some implications and applications of the truth Paul is teaching in this particular verse.

Coming to Terms with our Text

To correctly interpret this text and articulate the doctrine Paul teaches here, we must first determine the meaning of the terms he uses so we can communicate his doctrinal beliefs. Verses 29 and 30 contain five crucial terms. The definitions of these terms shape the doctrine which results from our study. These terms are: foreknowledge, predestination, calling, justification, and glorification. In this study we will consider only the first two terms found in verse 29.

Christians differ over the doctrine taught in this passage, largely because they define the terms found in our text and in other texts differently. Inaccurate definitions often result in one of two errors or a combination of both. The first error is coming to a term with a preconceived, predetermined definition based on a particular theological commitment. We all come to any text with our own presuppositions, and we are inclined to interpret the text in a way that confirms our biases. The second error is in using a sloppy methodology in attempting to define the term.

For the Scriptures to change our prejudices rather than confirm them, we must have a radical revision in our way of thinking and our approach to the Bible. The first and greatest need is for the ministry of the Holy Spirit, who will illuminate our minds to understand that which is contrary to the flesh and to our old way of thinking and behaving. The renewing of our minds takes place when our minds are saturated with the Scriptures and illuminated by the Holy Spirit (Romans 12:1-2; 1 Corinthians 2:6-16). We must come to the Scriptures recognizing the weakness and distortions of the flesh and convinced of our dependence on God’s Word and His Spirit to transform us—to renew our minds. At the same time, we must recognize that studying the truths of the Bible requires a methodology committed to and consistent with the way God has revealed His Word.

Many Christians accept doctrinal distortions because they allow others to do their studying and their thinking for them. Because much doctrinal error is the result of sloppy methodology, we must first identify the method we will use before defining these terms. The following principles govern the method employed in this lesson in defining the five crucial terms of our text:

(1) We will give some consideration to the root meaning of the term, although this has its dangers. The original meaning of a word may be quite close to its root meaning, but over the passage of time, the meaning of a word may change. The original root meaning may fade, or it may change drastically.

(2) We will seek to identify the whole range of meanings for this term—based upon its use. The uses of the term in the Bible are of primary importance. A term’s usage elsewhere must also be taken into consideration where this information is available and profitable. Most terms have various shades of meaning and thus several possible definitions. This is easily seen by consulting an English dictionary. Before isolating one meaning or definition, we must first determine our options.

(3) The author’s use of the term will be given particular attention and weight in determining its definition. Each author tends to understand and use specific terms with a given range of meanings. The author’s use naturally must be given primary consideration in determining what definition he intended for us to understand. If the author, in this case, Paul, has a meaning which is more predominate, then this meaning will be given very careful consideration.

(4) We will try to determine which meaning most closely conforms to the theology of the Bible and to this author.

(5) We will seek to determine which meaning best fits the specific context in which the term is found.

Using these guidelines, let us now proceed to define these terms so crucial to our understanding of this passage.

Definition of Terms

Foreknowledge

The exact term rendered “foreknow” in our text is found only seven times in the New Testament. The verb form is found in Acts 26:5; Romans 8:29; 11:2; 1 Peter 1:20; 2 Peter 3:17. The noun form is found in Acts 2:23 and 1 Peter 1:2. The only two times Paul uses this term is in his Epistle to the Romans. These verses are recorded below with the term “foreknow” underscored for your consideration.

“Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered up by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23).

“So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem; since they have known about me for a long time previously, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion” (Acts 26:4-5).

For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren (Romans 8:29).

I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? (Romans 11:1-2).

Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you (1 Peter 1:18-20).

You therefore, beloved, knowing this beforehand, be on your guard lest, being carried away by the error of unprincipled men, you fall from your own steadfastness (2 Peter 3:17).

The root meaning of the word is easily determined. To foreknow is to “know” (knowledge) “beforehand” (fore). Looking at the above verses, we see that this root meaning, “to know before,” seems to be intended in Acts 26:5 and 2 Peter 3:17. It is noteworthy to observe that in both these texts, it is man’s “foreknowledge” which is in view and not God’s. In both texts, Romans and 1 Peter 1:20, this root meaning simply will not suffice. It is for this reason the King James Version renders the term in 1 Peter 1:20 “foreordained,” rather than “foreknown.” 1 Peter 1:2 seems to fall somewhere in the middle, between “to know about ahead of time” and “to foreordain.”

The key to understanding this term as Paul uses it is to better understand the way in which God “knew” men in the Old Testament. The English word “know” can be the translation of several terms (both Hebrew and Greek). Its meaning can range from simple knowing to a much more intimate knowledge. For example, we are told that Adam “knew”²⁰⁸ his wife Eve, so that she conceived and gave birth to Cain (Genesis 4:1). This knowledge is much more than mere intellectual awareness.

Of special interest is the Old Testament’s use of “know” to refer to God’s choice of certain individuals:²⁰⁹

And the Lord said, “Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? For I have chosen him, in order that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice; in order that the Lord may bring upon Abraham what He has spoken about him” (Genesis 18:17-19).

Now the word of the Lord came to me saying, “Before I formed you in the womb I knew you, And before you were born I consecrated you; I have appointed you a prophet to the nations” (Jeremiah 1:4-5).

If the term “know” sometimes means to “choose,” then it should not come as a surprise to find the term “foreknow” used of God’s choice ahead of time—His foreordination. This is precisely the case in Paul’s (only) two uses of the term in Romans 8:29 and 11:2. This becomes clear and compelling when considered in the light of Paul’s theology and of its context in Romans.

Two major elements of Paul’s theology become evident in Romans, both bearing on the meaning of the term “foreknew” in our text. The first element of Paul’s theology is the doctrine of the depravity of man. Man is not sick, weakened by sin and in need of divine assistance; he is dead in his trespasses and sins, in need of life. As Paul summed up man’s condition in Romans 3:10-18, all mankind, without exception, is alienated from God and hostile toward Him, not seeking Him but rebelling against Him.

The second major element of Paul’s theology is the doctrine of the sovereignty of God. God is in complete control. He gives men commands which they may obey or disobey. He also gives men choices to make and the freedom to make bad decisions. But in spite of all this freedom and certain failure, Paul has just stated that God causes all these things and more to bring about the ultimate good of the Christian. While men are not in control and surely do not live consistently in conformity to His Word, God’s purpose is still being achieved.

For any who would understand the foreknowledge of God as only His prior awareness of future events, but not His prior determination of these events, these two doctrines pose an insurmountable problem. Those who hold a weakened, minimal definition of “foreknowledge” believe that in eternity past God looked down through the corridors of time, taking note of all those who would come to Him in faith and then decided to choose them. The word “foreknew” in our text is synonymous with “chose.” It informs us that God first chose those who would believe.

In light of the teaching of Romans and of the self-evident doctrine of the depravity of man, if God had looked down the corridors of time to see all who would choose Him, He would not have seen one single soul. There is none who seeks after God, and none righteous, not even one (Romans 3:10-11); thus no one would choose God who had not first been chosen and called by Him.

If God is both righteous and sovereign, and men are unrighteous and out of control, how could we suppose men would first choose God? How can God be sovereign in man’s salvation if He is subject to our will rather than our being subject to His? If God can only choose those whom He knows will choose Him, He is far from sovereign. He is dependent upon the will of men. But Romans teaches that our salvation and blessings depend on Him and on His will. It is by His sovereign grace that we are saved and not by anything we have done. He is the Initiator; we are those who respond.

The immediate context of Romans 8:28 demands that even though “foreknow” may sometimes refer to merely knowing in the past, before something else, it cannot be understood in this way in Romans 8:29. If God is the One who causes all things to work together for good to those who are His children, then it is God who is in control. It is God who “causes” the good which is His purpose. To foreknow is to determine or choose ahead of time. For God to “foreknow” us to be His children is for God to sovereignly choose to save us. Foreknowledge is therefore virtually synonymous with election. The intimate association of these two terms—God’s choice and God’s foreknowledge—is therefore pointed out in 1 Peter 1:1-2.

Predestined

The Greek term rendered “predestined” in our text occurs six times in the New Testament.²¹⁰ In addition to appearing twice in Romans 8, verses 29 and 30, the term appears in the texts below:²¹¹

“For truly in this city there were gathered together against Thy holy servant Jesus, whom Thou didst anoint, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Thy hand and Thy purpose predestined to occur. And now, Lord, take note of their threats, and grant that Thy bond-servants may speak Thy word with all confidence, while Thou dost extend Thy hand to heal, and signs and wonders take place through the name of Thy holy servant Jesus” (Acts 4:27-30).

Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of glory; but just as it is written, “Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him” (1 Corinthians 2:6-9).

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace, which He lavished upon us. In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ should be to the praise of His glory (Ephesians 1:3-12).

The root meaning of predestination can be determined by linking the prefix, meaning before, and the root word which is found five times in the New Testament.

“For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!” (Luke 22:22).

“Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered up by the predetermined [definite] plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23).

“The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; neither is He served by human hands, as though He needed anything, since He Himself gives to all life and breath and all things; and He made from one, every nation of mankind to live on all the face of the earth, having determined their appointed times, and the boundaries of their habitation, that they should seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His offspring.’ Being then the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man. Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:24-31).

Concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord (Romans 1:3-4).

This Greek term has a range of meanings including: “fix,” “determine,” “appoint,” “set,” “definite,” “designate,” “define,” “to set limits,” “explain.” We might paraphrase the term with the expressions, “to make official” or to “set in concrete.” There is the overall sense of careful definition, a clear and definite decision, and of being put into force. Collectively, the term describes the process by which a bill would be written and made into law by congress. A more personal illustration might be the prearrangement of one’s burial.

The Old Testament has prepared us for this concept. The God who is sovereign is the One who has “prearranged” history. God sometimes tells men of His plans, as He told Abraham of the blessing of mankind through his seed (Genesis 12:1-3) and of His destruction of Sodom and Gomorrah (Genesis 18:16-21). When the prophets foretold men of God’s predetermined plans, they often used the past tense²¹² to highlight the certainty of the event. The coming of Messiah is but one prophetic theme progressively unfolded in the Old Testament, with increasing detail, as God’s predetermined plan is unfolded.

Paul and Luke are the only two New Testament authors to use the term “predestined” and its root word as we have seen in the Scriptures above. Since these two men traveled and ministered together, they likely understood the term in the same way. Every use, in Luke, Acts, or in one of Paul’s epistles, refers to God’s prearrangement, His predetermined plan. Only God is sovereign—in complete control, and thus predestination can only originate from the will and purpose of God.

In Acts 4, God’s predestining of the death of Christ is shown to be consistent with Israel’s sin of rejecting Him and crucifying Him. The sinfulness of man does not and cannot hinder God from accomplishing what He has purposed and promised, because God is sovereign. He is in control of all things. He is able to cause all things to work together to achieve His purposes and to fulfill His promises. The events of history testify, without exception, that those promises which have already been fulfilled were fulfilled precisely as God promised. This awesome fact assures us that His future promises will also be fulfilled to the very letter of biblical prophecy.

Predestination and foreknowledge are inter-related. We find the pair linked in Romans 8:29. We find them also linked, in reverse order, in Acts 2:23. God’s foreknowledge seems always to be directed toward the people God chooses, and His predestination seems to be directed to the plan or program He has prearranged for them. God’s sovereignty in both areas is required for Romans 8:28 to be true. God must be sovereign in the choice of who will be saved. He must also be sovereign in bringing about all of that for which saved men and women hope.

The Point of Romans 8:29

We began this study by focusing on two of the most crucial terms in this text. We first considered the methodology employed in seeking to define them. From there we defined “foreknowledge” and “predestination” in accordance with the method explained. Now we must move on to the meaning of the verse as a whole before concluding with some observations and practical implications from our text.

(1) Romans 8:29 was written to help explain how Romans 8:28 can be true. The word “For” at the beginning of this verse shows its connection to verse 28. In this verse Paul offers an explanation of how Romans 8:28 can be true. God can claim to be working all things together for the good of His own because He is sovereign. His sovereignty is evident in His eternal decree, His eternal purpose which He determined before time began. His purpose included the choice of those whom He would save (“Those whom He foreknew”). In His sovereignty, God predetermined and prearranged the plan by which all whom He chose would be conformed to the image of His Son, Jesus Christ. The God who chooses to save some has a plan and a program by which His purpose to sanctify His children will be accomplished.

(2) In our text, it is God and not man who is active and predominant. Why, when we speak of the process of sanctification, do men become prominent when it is not so here? Man is prominent in chapter 7. So is the flesh, failure, frustration, and death. God is prominent in chapter 8, and so is the Holy Spirit, life, and hope. Sanctification, like salvation, is something men cannot produce through their own efforts. Sanctification is the work of God, for men, and through men. We are involved in the process, but God is prominent. Sanctification is not something we do for God but something God does for us. In our context, sanctification is that which God accomplishes through suffering. God is also prominent in our passage because He is ultimately the one for whom sanctification is being accomplished. Our holiness is not so much for our happiness as it is for His glory which we will see later.

(3) The sovereignty of God enables Him to establish a plan in eternity past and to carry out that plan perfectly in time. The tense here is past. Both God’s “foreknowledge” and His “predestination” are already determined, and the program has been set into motion. At best, men can only plan and work for future events. God alone can plan them, promise them, and be certain that His plans will be accomplished. Only a God who is sovereign, a God who is in complete control, can plan the past, make promises in the present, and assure us that it will be achieved in the future.

(4) God’s foreknowledge seems to be directed toward those people whom He has chosen; His predestination is directed toward the plan or the program He has foreordained for His people. God does not choose to save some only to hope that all works out well for them. God has a specific goal in mind, a goal for which He has chosen them, and a goal to which He has made certain they will attain. Some people think of God as a warm, “people person” who loves men and delights in blessing them. They fail to appreciate that God’s blessings are only certain if He is sovereign and if His purposes are certain. Predestination provides the plan by which God’s people are to be blessed.

(5) In Romans 8:28-29, God’s foreknowledge and His predestination are intertwined. In Acts 2:23 and here in Romans, God’s foreknowledge and His predestination are linked together. They are inter-dependent. God’s ultimate goal is not to save men but to glorify Himself. In order to do this, God purposed to save some. Those He purposed to save, He also determined to sanctify. He is glorified when those He saves are like Christ. God’s eternal decree, His all-inclusive plan established in eternity past, had to include not only the choice of those whom He would save but also the process through which He would bring them into conformity to the image of Jesus Christ.

It seems inappropriate to consider one element of God’s eternal plan apart from the other. I am afraid, for example, that we make too much of a distinction between salvation and sanctification. Paul presents the argument in Romans that sanctification is the goal of salvation. God is represented as purposing both the salvation and the sanctification of those whom He has chosen. If you are saved, God’s purpose is to sanctify you.

Why then do we hear some talk as though there were “two roads” for the Christian to take, the “high road” and the “low road”? The “high road,” we are told, is the path of discipleship. The “low road” is that of spiritual mediocrity. Discipleship is separated from salvation, as though it were a second step, distinct from our salvation. As I read this verse, I hear Paul saying that all those whom God chose to save, He predestined to sanctification. There is no separation between salvation and sanctification. There are not two roads. There is one. Those who are chosen were chosen to be saved and to bear the image of Jesus Christ. While some may rebel against God, our text assures us that all who are saved will ultimately be sanctified. There are no dropouts, not because we are faithful but because God is sovereign.

(6) Verse 29 indicates God’s immediate purpose for us. God’s purpose for choosing us and the goal of the program He has predestined is our conformity to the image of Jesus Christ: “to be conformed to the image of His Son.” This goal is also stated in Paul’s Epistle to the Ephesians:

And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature of which belongs to the fulness of Christ (Ephesians 4:11-13).

How often we hear the gospel presented in terms of our good but not in terms of our godliness. I believe Paul wants us to understand that godliness is our ultimate good. I fear that we think of happiness as our good. God’s purpose for us is to make us godly, which is for our good and also for His glory.

(7) There is a corporate emphasis here and not just an individual application to Paul’s words. All whom He has foreknown, He has incorporated into His predestined plan, which will result in the sanctification of each and every believer. How often we stress the individual side and omit the collective side. Ephesians 4 stresses that corporate side. God is not building up only individuals as He conforms them to the image of Christ; it is the church as a whole which is being built up. God uses the individual members of the body in the process of building up the church. In our individualistic age, we must beware of individualizing our salvation, or we may fail to grasp the corporate dimensions. I encourage you to study Ephesians 2:11-22 and 3:9-11 to better understand your life in the corporate plan of God.

(8) The final words of verse 29 call our attention to the ultimate purpose of God’s foreknowledge and predestination—His glory, through the exaltation of Jesus Christ. The word “that” in verse 29 brings us to God’s highest goal, His own glory: “For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren.”

The “first-born” was the first of others, often many others in the Old Testament. The first-born was the son who received the birthright, who received a double portion, and to whom the headship of the family passed. The position of “first-born” was one of preeminence, prestige, and power. That is the goal of God for His Son, Jesus Christ. God is at work causing all things to work together for the good of His sons (8:28). He has not only chosen them in eternity past, but He has predetermined a plan whereby all His sons will be conformed to the image of His “first-born,” Jesus Christ.

Our Lord’s likeness, His image, is majestic, holy, and awesome as revealed in John’s description of Him in Revelation 1. But it does not seem to be this likeness which Paul has in view. Rather, it is the character of our Lord which so beautified Him in the days of His appearance on the earth. His character, evident in His body, the church, brings glory to Him, and thus glory to God. By being like Christ, we honor Him and bring glory to God. God’s ultimate purpose for working all things together is not for our good, though it does accomplish this, but for His glory. Those who understand God’s grace gladly stand out of the spotlight so that God receives the glory He deserves, which He planned and purposed in eternity past and which He is presently working. To God be the glory!

(9) The sovereignty of God is the basis for our security—and our assurance of the certainty of our hope. If our hope were based upon our own faithfulness, we would be, of all men, most miserable. Focusing on ourselves brings us to the despair of Romans 7, a chapter in which man is prominent. Focusing on God brings us to the certainty, hope, and rejoicing of Romans 8. In this chapter, God is prominent—not men. It is His sovereignty which assures us that His promises are certain.

I am reminded of an incident in the history of Israel in which this same confidence in God is illustrated.

Now when the people saw that Moses delayed to come down from the mountain, the people assembled about Aaron, and said to him, “Come, make us a god who will go before us; as for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.” And Aaron said to them, “Tear off the gold rings which are in the ears of your wives, your sons, and your daughters, and bring them to me.” Then all the people tore off the gold rings which were in their ears, and brought them to Aaron. And he took this from their hand, and fashioned it with a graving tool, and made it into a molten calf; and they said, “This is your god, O Israel, who brought you up from the land of Egypt.” Now when Aaron saw this, he built an altar before it; and Aaron made a proclamation and said, “Tomorrow shall be a feast to the Lord.” So the next day they rose early and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Then the Lord spoke to Moses, “Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. They have quickly turned aside from the way which I commanded them. They have made for themselves a molten calf, and have worshiped it, and have sacrificed to it, and said, ‘This is your god, O Israel, who brought you up from the land of Egypt!’” And the Lord said to Moses, “I have seen this people, and behold, they are an obstinate people. Now then let Me alone, that My anger may burn against them, and that I may destroy them; and I will make of you a great nation.” Then Moses entreated the Lord his God, and said, “O Lord, why doth Thine anger burn against Thy people whom Thou hast brought out from the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying, ‘With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth’? Turn from Thy burning anger and change Thy mind about doing harm to Thy people. Remember Abraham, Isaac, and Israel, Thy servants to whom Thou didst swear by Thyself, and didst say to them, ‘I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever.’” So the Lord changed His mind about the harm which He said He would do to His people (Exodus 32:1-14).

From outward appearances, it would seem as though God were about to turn in His resignation and give up on Israel. Moses pled with God for his people. I believe God spoke as He did to bring Moses to the place where he could appeal to Him on the basis of His character, His glory, and His promises. I think it was Moses who wanted to resign, and God simply beat him to the punch.

These words of Moses are the basis for our security. They are the assurance of every imperfect saint. They direct our attention to the fact that we will reach the goal God has purposed and promised because God’s glory depends on it.

Moses could not plead with God for His blessing on his rebellious brethren on the basis of their deeds. He could not even plead with God for their lives. But He could appeal to God’s character and to His purpose. God had both purposed and promised not only to free the Israelites from slavery in Egypt but to bring them safely into the land of Canaan. The issue here was not the goodness of the Israelites or even their sin. The issue was God’s glory. His glory rested on the fact that He would complete what He started. He promised to bring them into Canaan. He must do it—not for Moses’ sake and not for the sake of the sinful nation Israel. He would do it for His own sake. Because God’s glory is at issue, if for no other reason, He will complete what He started.

This promise was not only for Israel. It is a promise God has given to us as well: “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (Philippians 1:6).

His glory is linked inseparably to our good, and we can be sure that He will accomplish His purposes—for our good to be sure, but most of all for His glory.

I offer one final word. If God is this committed to conforming us to the image of Christ so that He will be glorified in Him, do we dare to think that our sanctification is anything less than certain? If God’s glory is linked to our sanctification, how seriously do you think He takes sin in our lives? The sovereignty of God is no excuse for sloppy, sinful living. It is the reason for our security, our certainty, and our sanctification. Let us eagerly seek Him and His purposes, so that He may be glorified.

207 “The term ‘sovereignty’ connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction. A ‘sovereign’ is one who enjoys full autonomy, allowing no rival immunities.

“As applied to God, the term ‘sovereignty’ indicates His complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills. The term does not occur in Scripture, although the idea is abundantly implied.” H. B. Kuhn, “Sovereignty of God,” The Zondervan Pictorial Encyclopedia of the Bible (Grand Rapids: Zondervan Publishing House, 1975, 1976), Vol. 5, p. 498.

208 The NASB indicates the literal meaning, “knew,” in a marginal note but renders the term, “had relations with.”

209 God’s “foreknowledge” in this same sense also seems to apply to nations. Consider these texts as well: 2 Samuel 22:44; Psalm 18:43; Matthew 7:23.

210 Acts 4:28; Romans 8:29, 30; 1 Corinthians 2:7; Ephesians 1:5, 11. The root word, without the prefix, is found in Luke 22:22; Acts 2:23; 17:26, 31; Romans 1:4.

211 In the texts cited, the underscoring is my own emphasis indicating the specific term under consideration.

212 Bible scholars refer to this as the “prophetic perfect.”

19. The Glory of God (Romans 8:30)

Introduction

And whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.

A friend of mine had quite a disturbing experience while attending a Dallas Seminary Lay Institute class. One evening before going to class, he stopped at the restroom just outside the library stairs. As he was about to leave a few moments later, he heard the sound of two women’s voices growing louder and louder as they approached. Realizing that within seconds they would be entering the same restroom, my friend was horrified. Panic-stricken, he wondered if he had entered the wrong restroom, or were the two women about to make a serious mistake?

Making a quick decision, my friend raced back into the restroom, entered one of the stalls, closed, and locked the door. Quickly lifting his feet so his shoes could not be seen, a certain giveaway that one of them was the wrong gender, he waited until the two ladies left. When he felt they were out of sight, he made a dash for the door.

Unfortunately, two other ladies were about to enter. He repeated his same evasive tactics. He could not get out quickly enough when they left. Safely outside the restroom, he courageously peered over the doorway to see the sign. To his great relief and bewilderment, it read, “Men.”

The custodian was standing nearby, and my friend could not help but ask, “Is this the men’s restroom or the women’s?” Casually the custodian responded, “Oh, it’s the women’s. I change the sign every week, but I just didn’t get around to it tonight.” A matter of casual indifference to the custodian had become for my friend a matter of great distress.

Changing the labels can make a very significant difference. The terms of our text, “called,” “justified,” and “glorified,” are all theological labels. Their definitions are not a matter of unanimous agreement. Some differ over these labels out of conviction. Others, like the custodian, are simply too casual as though it hardly matters. But people’s lives are greatly affected by the way we understand the calling, justification, and glorification of the people of God. It is for this reason that we are taking one lesson to study these three terms.

Each of these three crucial terms in Romans 8:30 could be the subject of a separate study, but here we will deal with the terms together in one single study. Each term will not receive the same amount of attention. Rather we will consider these three words not so much in terms of their importance as in terms of our ignorance or misunderstanding of them.

Justification will receive the least amount of attention for two reasons. First, Paul has already clearly taught the doctrine of justification in Romans 1-4. A second reason is that Christians generally understand and agree on what is meant by this term. Because its meaning is not nearly as well understood or agreed upon, the term “called” will receive more attention. Also poorly understood is the term “glorified,” not so much out of informed disagreement as out of ignorance.

The three terms will be studied individually before we seek to understand them in relationship to each other. As we come to an understanding of the meaning of this verse, we will then interpret and apply it in the context of verses 28-30 of chapter 8 as a whole, and in light of the argument of the entire Book of Romans.

Those Whom He Predestined, He Called

The term “called” is used in the Bible in a variety of ways, with the usage in the New Testament closely following its use in the Old. Consider the following summary of some of the major categories of the use of the term “call” in both the Old and the New Testaments.

(1) To call into existence, to create (Isaiah 41:4). Certain events are said to be called into existence by God, such as weeping (Isaiah 22:12); drought (Haggai 1:11); famine (2 Kings 8:1; Psalm 105:16); rain (Amos 5:8); and the sword (Jeremiah 25:29).

(2) To give a name.²¹³ In the first chapter of Genesis, God named day and night (1:5, 8). In the next chapter Adam, who was created in God’s image, named the animals (2:19) and his wife (2:23). The one who gives the name is greater than the person or thing named. God names that which He has created (see Isaiah 40:26).

(3) To give a new name. God not only names, He renames. God changed the names of Abram and Sarai to Abraham and Sarah (Genesis 17:5, 15). The Lord Jesus changed Simon’s name to Cephas or Peter (John 1:21). The new name given is indicative of a new destiny, brought about by God who controls men’s destiny (see Isaiah 56:5; 62:2, 4; 65:13-15; Jeremiah 19:6; Daniel 1:7; Revelation 2:17).

(4) To some, God gives His own name (see Deuteronomy 28:10; 2 Chronicles 7:14; Isaiah 43:7; Revelation 3:12; compare Isaiah 63:19).

(5) God calls by name (Isaiah 43:1; 45:3-4). The word “call” is specific. This call may be of an individual (like Abraham, Isaiah 51:2) or of a group (see Isaiah 45:4; 48:12; Jeremiah 1:15).

(6) There is a more general call which is a broad invitation. This “call” may be rejected by men (see Proverbs 8:1, 4; 9:3, 15; Isaiah 66:4; Jeremiah 7:13; 35:17; Matthew 22:14). The use of “call” as a general invitation is rare in the Bible, Old Testament and New.

(7) To sovereignly summon. Most often in the Bible, the “call” of God is one that is sovereign. When God calls, that which is called responds:

Surely My hand founded the earth, And My right hand spread out the heavens; When I call to them, they stand together (Isaiah 48:13).

This call is purposed from eternity (Isaiah 41:4). In time, the call may come while one is still in the womb (Isaiah 49:1).

(8) God’s sovereign call is for a purpose. It is not an aimless call but a call to a certain destiny (see Isaiah 42:6; 43:7). That purpose is related to God’s glory (Isaiah 49:1-3; 55:5).

(9) God sovereignly calls men individually to salvation (Romans 1:6-7; 8:28, 30; 9:11, 24-25) and to service (Exodus 31:2; 25:30; Acts 13:1; Romans 1:1). The sovereign call of God is rooted in His choice (Isaiah 41:9; 45:4).

(10) The sovereign call of God is irrevocable, and thus it is the basis for our confidence in what He has purposed and promised (Isaiah 54:6, in context; Romans 11:20).

(11) God’s call is always an expression and outworking of His righteousness (Isaiah 41:2; 42:6).

Having considered the broad range of meanings the term “called” can have in the Bible, what meaning did Paul intend for his reader to understand here in Romans 8? From Paul’s use of the three terms related to calling in his epistles,²¹⁴ we see that Paul consistently used this term to refer to the sovereign call of God. In particular, he used this term in the sense outlined in category nine above.

In the Book of Romans, not one instance of the term can be found which is inconsistent with the overwhelming sense of God’s sovereignty that prevails throughout the Bible. Note these references, for example:

Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God (Romans 1:1).

Among whom you also are the called of Jesus Christ to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:6-7).

As it is written, “A father of many nations have I made you” in the sight of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist (Romans 4:17).

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Romans 8:28).

For though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls (Romans 9:11).

For the gifts and the calling of God are irrevocable (Romans 11:29).

It could not be any other way than for the sovereign God to summon sinners to faith in Jesus Christ. We were not righteous. We were not seeking Him. We did not understand (see Roman 3:10-18). God chose us in eternity past (“whom He foreknew,” Romans 8:29). For all those whom He chose, He predetermined a plan which would result in our good and His glory (“predestined,” Romans 8:29, 30). How could a sovereign God leave our salvation to us when we would never choose Him? How could He leave our salvation to chance (if there was such a thing)? The salvation which God sovereignly purposed in eternity past for those He chose, He started in motion in time by calling men to faith in Himself. God’s call is not merely an invitation; it is an irresistible summons. When He speaks thus (“calls”), His creation responds—in such a way as to do His will.

Do you find this kind of sovereignty troubling? It should not be. Apart from this kind of sovereignty, you would never have become a child of God. Apart from it, all the events which touch your life would not work for your ultimate good and for His ultimate purpose. If God’s purposes are to be fulfilled, He must be in charge at every step. And so He is. The calling of God is God’s sovereignty at work in drawing men to faith. Our salvation is not only the result of His work of redemption in Jesus; it is also the result of His sovereign calling.

Whom He Called, He Also Justified

We must state here that this sequence, laid out in Romans 8:29-30, is not all-encompassing. Paul is not attempting to trace out every element in the outworking of God’s purposes but rather to trace out the hand of God in achieving in the lives of His sons that which He purposed. Those whom God chose in eternity past, and whom He also calls in time, must also call upon Him for salvation (see Romans 10:8-15). But man’s role in salvation is not Paul’s emphasis here. Paul’s purpose here is to stress the security of the believer and the certainty of God’s promises. This cannot be achieved by focusing on man, but upon God. And so the sequence of events involved in man’s full and final salvation (including his sanctification and glorification) is laid out only in terms of that which God does. Romans 8:28-30 is a sketch of God’s sovereign and gracious activities which result in the salvation of sinful men.

Justification is the result of being called, and it is the basis for our glorification. Just as divine calling is necessary because we do not, cannot, and will not seek God, so our justification by God is necessary because we cannot justify ourselves.

Paul has already said much about justification in chapters 1-4 of Romans. Because of this, here we need do no more than review his teaching on the subject of justification. The doctrine of justification, as Paul has taught it to the Roman Christians in this Epistle, is set out below:

(1) Justification is God’s declaration that we are righteous. Man will be declared righteous if and when he lives according to the standard of righteousness which God has set down in the Law (see Romans 2:13, 23, 27).

(2) Righteousness is the basis for justification, and glory is its promised reward. To be declared righteous, one must be righteous. The hope of glory is promised to all who are righteous (see Romans 2:7, 10).

(3) God’s standard of righteousness is too high for men. Because we are sinners, there is no way that we can live in perfect obedience to the Law. The Law therefore justifies no one; it only serves to condemn us for our unrighteousness (Romans 3:10-20).

(4) Because all men are unrighteous, they have no hope of attaining to the glory of God by their own works (3:23).

(5) In His kindness, God provided a means for making men righteous and giving them eternal life. God made a way to forgive men, to give them eternal life, yet in a way consistent with His righteousness. God sent His own sinless Son to die for our sins. God’s wrath was poured out on Him, and His righteous anger was satisfied (propitiated). In Christ, God’s righteousness was made available to all who will receive it. Man receives God’s righteousness by faith, apart from works (Romans 3:21-26).

(6) The divine call of God opens men’s eyes to the truth of the gospel and their hearts toward Him. God’s call irresistibly draws men to Christ by faith, a faith which we are given by God (see Ephesians 2:1-10).

(7) Justification by faith eliminates all boasting in ourselves, and gives us ample basis for boasting in God, in His salvation, in the hope of glory, and even in present adversity (Romans 5, 8).

(8) This justification by faith is not an excuse for continuing to live in sin as we once did; rather it is the basis for living in obedience toward God, for living righteously (Romans 6).

Whom He Justified, He Also Glorified

We have come to the conclusion of Paul’s words in verses 28-30, to the culmination of the process God purposed in eternity past, and to the highest good known to man. Our glorification is the conclusion of the process Paul has been describing. It is the “good” of which Paul has spoken in verse 28. Because our glorification is so little understood, we will pursue at length this theme through the Bible.

Essentially there are but two kinds of glory in this world. There is the matchless, untarnished glory of God, and there is the tarnished, temporary glory of man. If we would understand our glorification, we must understand it in the context of the glory of God and against the backdrop of man’s glory.

The theme of the glory of God is best understood as it has been revealed. God has progressively revealed to us the doctrine of His glory, of its hope and promise for all who are the sons of God, and of its terror for all others. We will therefore endeavor to trace the theme of God’s glory from eternity past to eternity future. Only then can we understand the magnitude of that glorification which yet awaits those of us who know God in Christ.

We will consider the premises which should guide and govern our study, as well as the conclusions we will reach, before we begin to study the glory of God. These premises enumerated here are based upon the teaching of Paul in the Book of Romans.

(1) Glory and glorification must be understood in relationship to each other. Our glorification is to be understood in the light of Paul’s teaching about glory in Romans.

(2) Our glorification, while spoken of in the past tense, is yet future.

(3) Our glorification involves the redemption of our bodies and our adoption as sons (8:17-25; 9:4).

(4) Our glorification is certain (5:2), yet unseen (8:24-25).

(5) Our present suffering is preparatory and prerequisite to our future glorification (5:17).

(6) Our future glorification is God’s promised reward for the righteous, the “glory” of which Paul writes in Romans 2:7 and 10.

(7) Our future glorification is an extension or expression of God’s glory (5:2).

(8) The glory is that which God promised Israel and which Paul still speaks of as belonging to Israel (Romans 9:4).

Having set these premises before us, let us now trace the “glory of God” through the ages as described in the Bible. No more noble endeavor will ever come our way. Let us ask God to open our hearts and minds to His glory. It is indeed a transforming subject.

Satan was a magnificent being with a splendor second only to His Creator. But his reflected, secondary glory was not enough for him. He wanted more. He wanted God’s glory (Isaiah 14:12-14). Because of his greed for glory, Satan fell. All history is evidence of his continuing effort to tempt men to pursue a “God-like glory,” not by trusting in God but by striving to be like God.

When God made the heavens and the earth, He created Adam and Eve in His image. They were to reflect God’s image and His glory by ruling over creation. Satan tempted them to reach for a greater glory, the glory of being like God (see Genesis 3:5). When they followed Satan and disobeyed God, Adam and Eve fell, and all mankind fell with them (see Romans 5:12-21).

God created the universe as a showcase by which He could display His glory. Men were to see God’s glory in nature, and were obliged to glorify Him in worship. They refused, choosing rather to exchange the glory of God for a lesser glory, one which was like unto their own image. Because of this, men have shown themselves to be worthy of divine condemnation (Romans 1:18-23).

In the beginning, God’s glory was reflected in His creation and in man. Sin has tarnished the reflection of God’s glory. God chose a people to whom and through whom He could display His glory—the nation Israel. God’s glory was evident in His deliverance of the Israelites from Egyptian bondage (Numbers 14:22). It was evident in the wilderness, especially when the people sought to rebel against God (Exodus 16:7, 10; Numbers 14:10; 16:19, 42). God’s glory was revealed at Mt. Sinai, when He gave the Law to Moses (Exodus 24:16-17). It was also evident in the garments of the priest (Exodus 28:2, 40). It filled the tent of meeting (Exodus 29:42-43; 40:34-35; see also Leviticus 9:6, 23). Seeing God’s glory was the highest ambition and desire of Moses, a desire which God granted to him, in part (Exodus 33:18–34:8). When Israel went to war, God’s glory accompanied them in conjunction with the ark (see 1 Samuel 4:21-22).

Israel’s sin resulted in the manifestation of God’s glory in judgment (Exodus 16:7, 10; Numbers 14:10; 16:19, 42). Eventually God removed His glory from the midst of this people, as a judgment for their persistent sin (see 1 Samuel 4:21-22). When the tabernacle was replaced by the temple, the glory of God filled it (1 Chronicles 16:10; 2 Chronicles 7:1-3).

Israel’s glory was her God (1 Samuel 15:29). Glory belonged only to Him (1 Chronicles 29:11). Israel’s response to God’s glory was to glorify Him in worship (1 Chronicles 16:29). Even sinners were to give glory to God (see Joshua 7:19; 1 Samuel 6:5). Israel was not to worship idols because this would give glory to mere images, rather than to God. But beyond glorifying God in worship, Israel was to tell the nations of God’s glory (1 Chronicles 16:24). This is the heart of evangelism, then and now.

Israel did not glorify God. They turned from the God of glory to man-made idols. They did not obey His law. Justice and mercy were forgotten; worse yet, they were trampled under foot. Through His prophets, God admonished His people but they would not listen. God warned of a coming day of judgment at the hand of heathen nations. Beyond the day of God’s judgment was a day of redemption and restoration. There would come a time when Israel would be brought to repentance. God would then rule over them and even over the other nations.

All of this was described in various ways in the prophets. One of the prominent themes in the prophets was that of the glory of God. The theme of the glory of God as related to Israel’s sin, her judgment, and then her deliverance and future restoration are described by the prophets Isaiah and Jeremiah. Below are a sampling of the verses which play out the theme of God’s glory:

Israel’s Sin Against God’s Glory

And one called out to another and said, “Holy, Holy, Holy, is the Lord of hosts, The whole earth is full of His glory” (Isaiah 6:3).

For Jerusalem has stumbled, and Judah has fallen, Because their speech and their actions are against the Lord, To rebel against His glorious presence (Isaiah 3:8).

“I am the Lord, that is My name; I will not give My glory to another, Nor My praise to graven images” (Isaiah 42:8).

“‘For as the waistband clings to the waist of a man, so I made the whole household of Israel and the whole household of Judah cling to Me,’ declares the Lord, ‘that they might be for Me a people, for renown, for praise, and for glory; but they did not listen’” (Jeremiah 13:11).

God’s Glory Requires His Judgment of Israel’s Sin

“Now therefore, behold, the Lord is about to bring on them the strong and abundant waters of the Euphrates, Even the king of Assyria and all his glory; And it will rise up over all its channels and go over all its banks” (Isaiah 8:7).

Now it will come about in that day that the glory of Jacob will fade, And the fatness of his flesh will become lean (Isaiah 17:4).

How the Lord has covered the daughter of Zion With a cloud in His anger! He has cast from heaven to earth The glory of Israel, And has not remembered His footstool In the day of His anger (Lamentations 2:1).

God’s Glory and the Overthrow of the Nations Which Were His Chastening Rod

And Babylon, the beauty of kingdoms, the glory of the Chaldeans’ pride, Will be as when God overthrew Sodom and Gomorrah (Isaiah 13:19).

But now the Lord speaks, saying, “Within three years, as a hired man would count them, the glory of Moab will be degraded along with all his great population, and his remnant will be very small and impotent” (Isaiah 16:14).

“The fortified city will disappear from Ephraim, And sovereignty from Damascus And the remnant of Aram; They will be like the glory of the sons of Israel,” Declares the Lord of hosts (Isaiah 17:3).

God’s Glory and the Restoration of Israel

In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors of Israel (Isaiah 4:2).

Then the Lord will create over the whole area of Mount Zion and over her assemblies a cloud by day, even smoke, and the brightness of a flaming fire by night; for over all the glory will be a canopy (Isaiah 4:5).

But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles (Isaiah 9:1).

Then it will come about in that day That the nations will resort to the root of Jesse, Who will stand as a signal for the peoples; And His resting place will be glorious (Isaiah 11:10).

Then the moon will be abashed and the sun ashamed, For the Lord of hosts will reign on Mount Zion and in Jerusalem, And His glory will be before His elders (Isaiah 24:23).

In that day the Lord of hosts will become a beautiful crown And a glorious diadem to the remnant of His people (Isaiah 28:5).

The Nations Will Glorify God

Therefore a strong people will glorify Thee; Cities of ruthless nations will revere Thee (Isaiah 25:3).

“And you will swear, ‘As the Lord lives,’ In truth, in justice, and in righteousness; Then the nations will bless themselves in Him, And in Him they will glory” (Jeremiah 4:2).

All Creation Will Glorify God

“The beasts of the field will glorify Me; The jackals and the ostriches; Because I have given waters in the wilderness And rivers in the desert, To give drink to My chosen people” (Isaiah 43:20).

Shout for joy, O heavens, for the Lord has done it! Shout joyfully, you lower parts of the earth; Break forth into a shout of joy, you mountains, O forest, and every tree in it; For the Lord has redeemed Jacob And in Israel He shows forth His glory (Isaiah 44:23).

Before leaving the theme of the glory of God in the Old Testament, several important observations should be stressed:

First, Israel’s glory was to share in the glory of God. Israel did not have a glory of her own. Israel was, by divine design, established for the glory of God. God’s presence among His people was glory to Israel. The righteousness of God manifested in and through His people was the glory of God.

“In the Lord all the offspring of Israel will be justified, and will glory” (Isaiah 45:25).

“No longer will you have the sun for light by day, Nor for brightness will the moon give you light; But you will have the Lord for an everlasting light, And your God for your glory” (Isaiah 60:19).

“I bring near My righteousness, it is not far off; And My salvation will not delay. And I will grant salvation in Zion, and My glory for Israel” (Isaiah 46:13).

Second, God’s glory is as evident in His judgment of sin as it is in the manifestation of His righteousness through His people. When Israel sinned, they were unrighteous. This did not glorify God. God’s glory was therefore manifested in His wrath toward sin. Whether in her obedience or in her disobedience, God would be glorified through His people, Israel.

Third, Israel’s glory was not to be hoarded but to be shared with and by the other nations. Israel quickly began to think of her glory as her glory. While God would not share His glory with any other “gods,” Israel was to share her glory with the nations. This she refused to do. When God spoke of the glory that was to come, Israel would be glorified, but the nations would also have a share in it.

Behold, you will call a nation you do not know, And a nation which knows you not will run to you, Because of the Lord your God, even the Holy One of Israel; For He has glorified you (Isaiah 55:5).

Surely the coastlands will wait for Me; And the ships of Tarshish will come first, To bring your sons from afar, Their silver and their gold with them, For the name of the Lord your God, And for the Holy One of Israel because He has glorified you (Isaiah 60:9).

For I know their works and their thoughts; the time is coming to gather all nations and tongues. And they shall come and see My glory. And I will set a sign among them and will send survivors from them to the nations: Tarshish, Put, Lud, Meshech, Rosh, Tubal, and Javan, to the distant coastlands that have neither heard My fame nor seen My glory. And they will declare My glory among the nations (Isaiah 66:18-19).

Fourth, Israel’s glory would ultimately be brought about by Messiah Who would first suffer and then enter into His glory. Israel, God’s servant, failed. She had proven that she was unable to be the servant God required. The Messiah was to take Israel’s place and to become the Suffering Servant. Only in Him could Israel be justified. Only in Him could Israel be glorified:

Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. He will not cry out or raise His voice, Nor make His voice heard in the street. A bruised reed He will not break, And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. He will not be disheartened or crushed, Until He has established justice in the earth; And the coastlands will wait expectantly for His law (Isaiah 42:1-4; see also 52:13-15; 53:1-12).

Christ: God’s Glory Revealed in the Flesh

Our Lord Jesus Christ is God’s revelation of His glory. If the creation manifests the glory of God, far more does the One who created it—God manifested in the flesh:

And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth (John 1:14).

And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high (Hebrews 1:3).

It is no wonder that glory accompanied the announcements of Christ’s coming:

And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened (Luke 2:9).

“Glory to God in the highest, And on earth peace among men with whom He is pleased” (Luke 2:14).

“A light of revelation to the Gentiles, And the glory of Thy people Israel” (Luke 2:32).

This “glory” of our Lord was often veiled during the days of our Lord upon the earth. It could be seen by His mighty deeds,²¹⁵ and by His character, but most were unable to see it, even His disciples. And so, from time to time, God lifted the veil. Such was the case at our Lord’s transfiguration:

Who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him (Luke 9:31-32).

Throughout His earthly life, Jesus did not seek men’s glory but rather He sought to glorify His Father.²¹⁶ In His high priestly prayer for His disciples in those last hours before His crucifixion, Jesus prayed:

“And now, glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was” (John 17:5).

“And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one” (John 17:22).

“Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world” (John 17:24).

Because the nation Israel had rejected God, they also rejected His Son. They crucified Him, nailing Him to the cross of Calvary. By means of His innocent suffering and death, God provided the only means by which sinners could be saved. Jesus bore the wrath of God in the sinner’s place. Jesus provided the righteousness of God, which the sinner could never produce. Because of His suffering, God glorified the Lord Jesus:

Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).

The glory of our Lord has its present dimensions for which the Christian can now rejoice.

But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, how shall the ministry of the Spirit fail to be even more with glory? For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. For indeed what had glory, in this case has no glory on account of the glory that surpasses it. For if that which fades away was with glory, much more that which remains is in glory (2 Corinthians 3:7-11).

But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit (2 Corinthians 3:18).

We who have seen the glory of God in Christ have also been given the privilege of proclaiming the glory of God displayed in the gospel:

In whose case the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake. For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ (2 Corinthians 4:4-6).

We have the privilege while waiting for the coming of His glory to live our lives to His glory:

For all things are for your sakes, that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God (2 Corinthians 4:15).

Wherefore, accept one another, just as Christ also accepted us to the glory of God (Romans 15:7).

As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ (2 Corinthians 8:23).

We, along with Israel of old, look forward to the full revelation of the glory of God in His kingdom at the return of our Lord Jesus Christ:

When Christ, who is our life, is revealed, then you also will be revealed with Him in glory (Colossians 3:4).

Looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus (Titus 2:13).

Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed (1 Peter 5:1).

After these things I heard, as it were, a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God (Revelation 19:1).

And the city has no need of the sun or of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb. And the nations shall walk by its light, and the kings of the earth shall bring their glory into it (Revelation 21:23-24).

Conclusion

Having briefly traced the theme of the glory of God through the Scriptures, we may now draw some conclusions as to the meaning of “glorified” in Roman 8:30.

(1) To be glorified is to enter into the blessings of the full glory of God which we now experience in part.

(2) To be glorified is to receive our adoption as sons and the redemption of our bodies.

(3) To be glorified is to be free from the corruption of sin and death.

(4) To be glorified is to experience the goal for which we were chosen, called, and justified.

(5) To be glorified is to obtain that “good” for which God has been causing all things to work together (Romans 8:28).

(6) To be glorified is to have a share in the glory which belongs to Israel.

A number of implications which have very practical outworkings in our daily lives may be drawn from our text.

The glorification of the believer is a sure and certain hope. As Paul said earlier, “we exult in hope of the glory of God” (Romans 5:2). God purposed and promised it. God is sovereign, and He controls each step in His program to assure that it is accomplished. God’s reputation and glory are at stake. All three of the crucial verbs in our text are in the past tense: “called,” “justified,” “glorified.” Even though this final step of glorification is still future, it is a certain hope.

God is the One who is at work. He is the One who is the subject of all three verbs: He “called,” He “justified,” He “glorified.” Because God is sovereign, in complete control, His purpose of glorifying us will be accomplished. The certainty of our hope of glory is rooted in the sovereignty of God. Just as we have been called and justified, so we shall be glorified. God’s infinite wisdom and power are in control. God’s plan is progressing toward that goal.

Some try to motivate Christian service and faithfulness by fear, doubt, and guilt. Paul never does, and neither does any writer of the sacred Scriptures. The security of the believer and the certainty of glory is the basis for faithful service.

The glory of God is the highest good. We must always view our good as subordinate to the glory of God. We must make the glory of God our ultimate goal. Our glory is always subordinate to His glory. Our glory is His glory. There will always be a “vain glory,” a glory which Satan promotes and which men pursue, but this is not the glory of God. Let us, like Moses, yearn to see His glory and to seek it as our highest good.

The glory of God is the standard for our every thought and deed. If we seek a guiding principle for our lives, let the glory of God be of paramount importance. Whatever we do, it should be to the glory of God: “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Corinthians 10:31).

The glory of God is the perspective from which life should be viewed and lived out. Satan would have us seek our own glory and the glory which men give one another. God would have us seek His glory alone. Seeking the glory of God gives us a perspective by which all of life can be viewed. In the context of Romans 8, the glory of God is that which gives the Christian hope and confidence in the midst of our sufferings and groanings. Elsewhere, Paul tells us that the glory of God makes our present sufferings seem insignificant:

Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven; inasmuch as we, having put it on, shall not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed, but to be clothed, in order that what is mortal may be swallowed up by life. Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord—for we walk by faith, not by sight—we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. Therefore also we have as our ambition, whether at home or absent, to be pleasing to Him (2 Corinthians 4:16–5:9).

The glory of God helps explain a command of Scripture which many find distasteful. More than ever (due to the current drift of our culture), Christian women are perplexed and even distressed at Paul’s command that women refrain from a prominent leadership role in the church. The following texts are usually the source of their dismay:

Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says. And if they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. Was it from you that the word of God first went forth? Or has it come to you only? (1 Corinthians 14:34-36).

Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. But women shall be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint (1 Timothy 2:11-15).

In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word; they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior. And let not your adornment be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God (1 Peter 3:1-4).

I believe that the “glory of God” gives us the perspective which not only explains the reason for this biblical imperative but can also give us joy in obeying it. Note the way in which Paul uses the term glory in this text:

But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. Every man who has something on his head while praying or prophesying, disgraces his head. But every woman who has her head uncovered while praying or prophesying, disgraces her head; for she is one and the same with her whose head is shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; for indeed man was not created for the woman’s sake, but woman for the man’s sake. Therefore the woman ought to have a symbol of authority on her head, because of the angels. However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. Judge for yourselves: is it proper for a woman to pray to God with head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. But if one is inclined to be contentious, we have no other practice, nor have the churches of God (1 Corinthians 11:3-16).

Many efforts have been made to explain this text. Many have failed. In spite of this, I urge you to reconsider Paul’s words in this text in the light of our study of the glory of God. God alone is worthy of glory. God prohibits men from giving glory to anyone or anything other than Himself, yet He does grant us a share in His glory. Satan, on the other hand, wants to tempt us to seek our own glory rather than to give glory to God. He even tried to tempt our Lord to pursue a lesser glory:

Again, the devil took Him to a very high mountain, and showed Him all the kingdoms of the world, and their glory; (Matthew 4:8).

If we view God’s glory as the highest good, our highest good, then we will not seek any lesser glory. We will gladly give to God the preeminence, position, and praise which He alone deserves. This is precisely the premise on which the New Testament writers base their instruction to Christian women. God has given men the task of reflecting His glory. They are therefore to assume positions of leadership and preeminence in the church. Women are to reflect the believer’s response to the glory of God. They are not to seek that which gives them glory but are to gladly conduct themselves in a way that focuses the glory on their husbands. The husband then uses his glory for the benefit of his wife. This is but a picture of God’s relationship with His children.

Why is there such an outcry today about this biblical instruction? I would like to suggest that there are at least three reasons. First, our culture is adamantly opposed to God’s ways. Second, Christians have become enticed to seek their own glory as though it were a virtue, rather than a vice. Finally, they have completely failed to understand the command that women avoid preeminence (including leading and teaching men and getting attention from their clothing or demeanor), in the light of God’s teaching on glory. The doctrine of God’s glory should cause one to delight in surrendering that which we do not deserve and seeking by this to glorify God. God’s glory gives us a new perspective concerning any glory we might seek for ourselves.

Paul’s words, found in the eleventh chapter of Romans, provide us with our concluding thought to hold in our minds: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:36).

213 See Isaiah 49:1 where “called” is used interchangeably with “named.”

214 For the verb form, Kaleo, see Romans 4:17; 8:30; 9:7, 11, 24, 25, 26; 1 Corinthians 1:9; 7:15, 17, 18, 20, 21, 22, 24; 10:27; 15:9; Galatians 1:6,15; 5:8, 13; Ephesians 4:1, 4; Colossians 3:15; 1 Thessalonians 2:12; 4:7; 5:24; 1 Timothy 6:12; 2 Timothy 1:9. For the other two (adjective and noun) forms, see Romans 1:1, 6, 7; 8:28; 11:29; 1 Corinthians 1:1, 2, 24, 26; 7:20; Ephesians 1:18; 4:1, 4; Philippians 3:14; 2 Thessalonians 1:11; 2 Timothy 1:9.

215 See, for example, John 2:11; 11:40.

216 See John 5:41, 44; 7:18; 8:50, 54.

20. Comforting Questions (Romans 8:31-39)

Introduction

About the only time I play golf is when we visit my family each year in Washington State. My dad and I try to play at least once each trip north. On one occasion, we were walking to the club house just before we were to tee off. Knowing I had not played for some time, my father offered me a word of advice: “Bobby, until you build up your confidence, why don’t you drive with an iron at first?” “Pop,” I responded, “I have all the confidence in the world. What I lack is ability.”

Confidence can be a very good thing. It can also be a mill stone around one’s neck. Being confident simply is not enough. The crucial issue is in whom, or in what, is our confidence. Ill-founded confidence is deadly. Well-founded confidence is proper and good.

Some Christians have no confidence at all, believing that with one slip, one sin, they are out of the faith. Agonizing their way through life, they hope no sin has gone unnoticed and unconfessed; if so, they fear they will not get to heaven. These Christians desperately need the confidence of which Paul speaks in Romans 8:31-39.

Other Christians have great confidence but in the wrong thing. The lyrics of a popular “Christian” song say something like: “I have determined … to be invincible …” This song writer has far too much confidence—in himself. The writer should spend some time in Romans 7 and 8 where the fallibility of the Christian is in view. When the reality of Romans 7:24 settles in on the believer, self-confidence is seen to be both foolish and sinful.

In our text, Paul gives us every reason to be confident, not in ourselves but in our salvation and in the sovereign God who is accomplishing it. Heed well Paul’s words here. They offer hope and confidence in the midst of a fallen world. To everyone who is in Christ by faith, they are words of comfort and reassurance.

Our Approach

We begin this lesson by making some general observations concerning the text as a whole. We will then look at the text a question at a time, exploring each question, along with Paul’s answer and the implications of his answer.

Structure of the Text

Paul makes two main points in our text which provide us with the key to the structure of his argument. In verses 31-34, the emphasis is on “no condemnation.” In verses 35-39, Paul stresses “no separation” from the love of Christ our Lord. The structure can be outlined in this way:

(1) No condemnation (verses 31-34)

(2) No separation (verses 35-39)

General Observations

Beginning with some general observations of our passage as a whole will provide additional insight to our study.

(1) This passage is a conclusion. These verses are the final verses of Paul’s argument in Romans 5-8 dealing with the present and future outworkings of justification by faith. In Romans 9-11 Paul will deal with Israel and the Gentiles in God’s eternal plan of salvation. These final words of chapter 8 are thus the conclusion, not only to chapter 8 but to the first 8 chapters.

(2) The closing verses return to the theme with which Paul began chapter 8—“no condemnation.” Verse 1 began by assuring the Christian that there is “no condemnation.” Verses 31-39 close with that same assurance.

(3) The mood of the passage is that of confident praise.

(4) This passage is God-centered. Paul speaks of a confidence and assurance based in God.

(5) The confidence and assurance is for Christians, for those who are in Christ. “We” and “us” refer to Christians. Paul is writing to Christians concerning the confidence they have in Christ. No confidence or assurance is offered to the non-believer here or elsewhere in the Bible.

(6) Those things which are dreaded, and from which the Christian is delivered, are all the consequences of sin. Accusation, condemnation, and separation from God are all divine judgments for sin. Our text thus offers the Christian assurance that he is delivered from the consequences of sin.

(7) The cross of Jesus Christ is the basis for our deliverance and confidence. God’s love for us is evidenced at the cross. Our justification was achieved at the cross. Our confidence is in God and in the cross of Christ.

(8) Paul uses a question and answer format. Verses 31-35 all contain one or more questions. The questions are personal, “Who?” rather than impersonal, “What?” The confidence and comfort Paul wishes his Christian reader to experience results from the fact that there is no answer. The question, “Who will bring a charge against God’s elect?” (verse 33), gives great comfort because there is no answer. No one will bring a charge against us. This is true also of his other questions.²¹⁷

What Then Shall We Say to These Things?
(8:31)

What things is Paul referring to by the expression, “these things”? Since verses 31-39 serve as the conclusion to all of chapters 1-8, we could rightly think of “these things” as Paul’s teaching on the sinfulness of man, the salvation of God, and the hope of the Christian. In the more immediate context of Romans 8, we could include the promise of no condemnation (8:1), the provision of the Holy Spirit (8:4-27), and the sovereignty of God in salvation (8:28-30). I personally believe Paul is referring primarily to the sovereignty of God in our salvation which he has just taught in Romans 8:28-30.

The question Paul asks here explores the implications of what he has been teaching to this point. It also conveys a very important inference: REVELATION REQUIRES MAN’S RESPONSE. Paul does not ask, “Shall we say something?” Instead, he asks, “What shall we say …?” In Paul’s mind, it is necessary for us to say something in response to what God has revealed through him. God’s Word is not information to be filed away. It is not given to us as an academic exercise. The Word of God is given to us to act upon and to obey. Romans 8:31-39 is the bottom line of the doctrines taught thus far.

If God Is for Us, Who Is Against Us?
(8:31)

The “if” here is not “iffy.”²¹⁸ It could just as well be translated “since.” The New Jerusalem Bible renders Paul’s question this way: “With God on our side, who can be against us?”

The first part of the question is therefore the premise. The second part of the question is the conclusion. Let us consider the premise first.

God is for us. In the context, the “us” must mean, “those of us who are in Christ.” God is “for” His children. He is “for us” in the sense that He has chosen us, predestined us to be conformed to the image of His Son, Jesus Christ, and He has called and justified us (Romans 8:28-30). He is at work, causing all things to work together for our good. Our “good” includes our present process of sanctification and our ultimate destiny in our adoption as sons of God. God is bringing about the good which He has purposed for us.

This statement, “God is for us,” cannot be interpreted or applied apart from His purpose (8:28). God is not “for us” in some nebulous, undefined way. We do not have the promise that God will deal with us in any way that we ask or desire. The prosperity gospelizers promise a God who is a kind of magic genie, as though we need but inform Him how He can serve us. God is “for us” in a way that produces the “good” He has purposed and prepared for us in eternity past. It is God’s prerogative to define “good,” not ours.

Based upon the premise that God is “for us,” Paul presses us to consider the implications. “If God is for us [as He most certainly is], who is against us?” Paul is not suggesting that we have no opposition. We all know that the Christian will have many adversaries. Paul’s question is designed to point out the puniness of any opponent in light of the fact that God is our proponent.

One of my favorite movies, “The Bear,” has in the final scenes a little grizzly cub being attacked by a mountain lion. The life of the little cub seems to be in great danger as the mountain lion moves in for the kill. Suddenly, the baby bear rears up on its hind legs letting out the fiercest growl it can muster. Amazingly, the mountain lion shrinks back! The camera then slowly draws back to reveal just behind the cub a massive grizzly, reared on his hind legs, delivering a fierce warning to the mountain lion. The cub’s enemy was great. But in the protective shadow of the great grizzly, that mountain lion was nothing. With the giant grizzly as its protection, who was this mere mountain lion? With God on our side, who could possibly be an opponent who would cause us to shrink back in fear? The sovereignty of a God who is “for us” provides a new perspective on anyone or anything which threatens to oppose or destroy us.

He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things? (Romans 8:32).

The certainty of God’s faithful provision for all of our needs is in view in this question. It is an argument based on the greater and the lesser: if God did not hesitate to give us the greatest gift of all, certainly He can be counted on to freely give us lesser gifts. The New Jerusalem Bible renders Paul’s words this way:

Since God did not spare his own Son, but gave him up to benefit us all, we may be certain, after such a gift, that he will not refuse anything he can give.

Mortal minds will never fathom the sacrifice which the Father made to bring about the redemption of His chosen ones. For the Son, it meant the rejection of the nation Israel, the physical agony of the cross, and the ultimate pain, the separation from His Father which was the penalty He paid for our sins. For the Father, it meant giving up His Son, allowing sinful men to nail Him to a cross, and having to pour out His wrath on His beloved One.

The Son willingly endured the agony of the cross in order to do the will of His Father and to bring glory to Him. The Father willingly gave up His Son so that by means of His sacrifice the Son might be glorified (see John 17:1-5; Philippians 2:5-11). Imagine the heart of the Father as He heard the plea of His Son in the Garden of Gethsemene. Amazing love, how can it be, that Thou, My God, should die for me?

Contemporary theology, using the term loosely, tries to make the cross of Christ the measure of our worth to God: “We were worth so much to God that He sent His Son to die for us.” This misses the point altogether. It turns the spotlight, the focus, from God to man. The cross of Calvary is not the measure of our worth; it is the measure of God’s love. That is what Paul wants us to see here. The cross imputes worth to sinners who receive the gift of salvation. The cross is not the evidence of our worth but the source of our worth. We are worthy because Christ died for us. Christ did not die for us because we were worthy.

Having gone this far, allow me to question another popular, but erroneous, theme in contemporary Christian thinking. How many times have you heard someone say something like: “If I were the only one in the world to believe in Him, Christ would have died for me.” This is man-centered thinking. This is sentimental foolishness! It is not biblical truth.

We know from Romans 8:28-30 and other biblical texts that it was a sovereign God who purposed to save men. It was this God who chose some for salvation. Those whom He foreknew, these He called, justified, and glorified. Christ did not die to save an unknown group of people. Christ died to save those whom He chose. Thus, Paul writes here in verse 32 that God “delivered Him up for us all.” He died to save “all” those whom He purposed to save. For any Christian to think that God sent His Son to save only one is to give oneself far too much credit. God knew whom He would save, and when He gave up His Son, it was to procure the salvation of “all” those whom He chose. Let us realign our thinking with the Scriptures, and cease to rearrange the Scriptures to suit our self-centered preferences.

If God gave up His beloved Son, His precious Son, then it is not difficult to believe that He will “freely” give us “all things.” The “all things” must, however, be limited to all those things which are essential to bring about the “good” He has purposed for us. And these things are freely given “with Him.”

In a cafeteria, you may take any item of food you like and pay for each one. In a restaurant, various main dishes are listed, usually under a meat dish. Whether you order fish, pork chops, or a T-bone steak certain foods come with it. With your meat order, there is the choice of a salad or soup, some form of potato or rice, a vegetable, rolls or bread. You pay for the meat, as it were, and the rest is given freely.

That is the way it is with the blessings of God. The “meat” is justification by faith, through the shed blood of Jesus Christ. Along with Christ’s provision, God supplies every other need, “all things.” This He does freely. We dare not ask for the extras if we have not ordered the meat. We dare not expect God to bless us and provide for our needs unless we have received His gift of salvation in Christ. There are some who like their religion “cafeteria style.” They would like to pass up the meat, Jesus Christ, and take those blessings of God which fulfill their desires. It cannot be done. God will not allow it. We must, as our Lord said, seek first God’s kingdom and His righteousness, in Christ, and then all these things will be added (see Matthew 6:33).

Who will bring a charge against God’s elect? God is the one who justifies. Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, FOR THY SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.” But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Romans 8:33-39).

These verses have a distinctly judicial flavor. We are being taken into a court of law so that we may be shown that there is no condemnation for those who are “in Christ Jesus” (see 8:1). Imagine that we are in the courtroom as we attempt to grasp the message Paul conveys in these verses.

Most of us know what the courtroom is like from watching Perry Mason on television. At the front of the courtroom, the judge is seated. He will be the one who hears the testimony, views the evidence, and pronounces the verdict.²¹⁹ To the left of the judge, the prosecution is seated. The task of the prosecutor is to make accusations against the accused and to prove that they are legitimate charges. To the right of the judge sits the defendant—the one who is to be accused. And at the side of the accused is seated the counsel for the defense, whose job it is to argue on behalf of the accused in his defense.

Before considering the courtroom scene Paul describes here, we must first be reminded of a fundamental truth without which Paul’s words fail to make their point. Just as God has ordained that there is no other Savior than Jesus Christ, so there is no other Judge than Jesus Christ. Jesus Christ has two roles. The first is that as Savior. The second is that of Judge. All who receive Him as Savior need never fear facing His sentence of condemnation as the Judge of all the earth. Those who reject Him as Savior most certainly will be condemned by Him as their Judge. These two roles of our Lord—Savior and Judge—are both claimed by our Lord:

“For God did not send the Son into the world to judge the world; but that the world should be saved through Him” (John 3:17).

“For not even the Father judges anyone, but He has given all judgment to the Son” (John 5:22).

“And He gave Him authority to execute judgment, because He is the Son of Man” (John 5:27).

And straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?” And she said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go your way; from now on sin no more” (John 8:10-11).

“And if anyone hears My sayings, and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world. He who rejects Me, and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day” (John 12:47-48).

At first it seems that our Lord’s words are contradictory. He did not come to judge, and yet He will judge. This difficulty is easily explained in the light of our Lord’s two comings. The purpose of our Lord’s first coming was not to come as the Judge to condemn sinners. The purpose of His first coming was to make an atonement for the sins of men. When He came the first time, He came to save. This is why He would not condemn the sinful woman caught in the act of adultery. But when He comes again, He comes to judge the earth and to condemn all who have rejected God’s salvation through His shed blood. The Lord is either one’s Savior or one’s Judge. If He is your Savior, He will not be your Judge, who will pronounce God’s condemnation upon you. If you reject Him as Savior, He will most certainly be your Judge. In fact, you are already condemned according to our Lord.

It is this truth—that God has made Jesus either one’s Savior or his Judge—that Paul builds upon in verses 33 and 34. Ponder this courtroom scene for a moment. Outside of faith in Jesus Christ, every man is a guilty sinner. When judgment day comes, he must sit in the defendant’s seat, the seat of the accused. The Lord Jesus Christ is the Judge, the One whom the sinner has scorned and rejected. The Lord Jesus is also the prosecutor. The accused sinner has no defense. He is, as Paul has said earlier in Romans, “without excuse” (1:20; 2:1).

But salvation changes all this. The courtroom scene becomes vastly different. The forgiven sinner need not sit in the defendant’s chair. This is because the prosecutor cannot press any charges. The Father, the Judge, has already pronounced us to be righteous, justified by faith. How could the Judge condemn us? Jesus Christ has already been condemned in our place. He was raised from the dead, and He now is at the right hand of the Father interceding for us.

The picture is something like this. The Father’s beloved Son, who would have been our prosecutor, has taken our place and has paid the penalty for our sin. More than this, having been raised from the dead, the prosecutor has left His seat and has seated Himself beside us, committed to our defense and pleading with the Father on our behalf.

The force of Paul’s argument now begins to emerge. The only One who could have accused us has resigned His post. The only One who could have condemned us as a righteous Judge has brought about our salvation. Our dreaded foe, viewed from the perspective of the unbeliever, has now become our beloved Defender. The only one who can mete out divine punishment has meted it out on His own Son so that we might be saved. Who, then, can accuse us? Who, then, can condemn us? No one can legitimately accuse us. No one can rightfully condemn us. The One who was our Judge has become our Justifier.

C. K. Barrett, in his commentary on Romans, has caught the force of Paul’s argument. It is reflected in his translation of these verses:

Who can bring a charge against God’s elect? God—who justifies us? Who condemns us? Christ Jesus—who died, or rather was raised, who is at the right hand of God, who actually is interceding on our behalf?²²⁰

Paul’s theology and terminology are hardly new and not exclusively New Testament. Note the similarity in thought of these words, found in the Old Testament prophecy of Isaiah:

The Lord God has given Me the tongue of disciples, That I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. The Lord GOD has opened My ear; And I was not disobedient, Nor did I turn back. I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting. For the Lord God helps Me, Therefore, I am not disgraced; Therefore, I have set My face like flint, And I know that I shall not be ashamed. He who vindicates Me is near; Who will contend with Me? Let us stand up to each other; Who has a case against Me? Let him draw near to Me. Behold, the Lord God helps Me; Who is he who condemns Me? Behold, they will all wear out like a garment; The moth will eat them. Who is among you that fears the Lord, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God (Isaiah 50:4-10).

The important thing to notice in this passage is that the One who is the “disciple” is none other than Israel’s Messiah. His confidence in God is the basis for His boldness in enduring the rejection of men. Because God is on His side, he does not fear ill-treatment from men. He is willing to commit His life to the God who is His Defender. With God on His side, the Messiah was both willing and able to face a world that would reject and persecute Him. This confidence, which sustained our Lord, is that same confidence which is also able to sustain every saint.

In Deuteronomy 28, God tells Israel that the very things Paul has named are those which God has promised to bring upon His people, if they do not obey His Word:

“Because you did not serve the Lord your God with joy and a glad heart, for the abundance of all things; therefore you shall serve your enemies whom the Lord shall send against you, in hunger, in thirst, in nakedness, and in the lack of all things; and He will put an iron yoke on your neck until He has destroyed you (Deuteronomy 28:47-48).

Adversity in the life of the believer should stimulate him to some introspection, to give thought as to whether God might be disciplining him for some known sin. This, I believe, is implied in the New Testament as well:

Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him (James 5:14-15).

Even when God does bring adversity into our lives because of sin, it should not result in doubts concerning the love of God. Discipline is an evidence of God’s love as the writer to the Hebrews makes clear (see Hebrews 12:1-13).

But besides correction for specific sins, God has yet another purpose for affliction and calamity. It is a constructive purpose. It is a purpose designed to produce our good, just as Romans 8:28 says. God has not only purposed adversity for correction but also for the advancement of the gospel. Paul’s quotation from Psalm 44 in verse 36 emphasizes the role of the suffering of the righteous in the accomplishment of God’s purposes. Note the broader context of the verse which Paul has cited:

Psalm 44 (For the choir director. A Maskil of the sons of Korah.) O God, we have heard with our ears, Our fathers have told us, The work that Thou didst in their days, In the days of old. Thou with Thine own hand didst drive out the nations; Then Thou didst plant them; Thou didst afflict the peoples, Then Thou didst spread them abroad. For by their own sword they did not possess the land; And their own arm did not save them; But Thy right hand, and Thine arm, and the light of Thy presence, For Thou didst favor them. Thou art my King, O God; Command victories for Jacob. Through Thee we will push back our adversaries; Through Thy name we will trample down those who rise up against us. For I will not trust in my bow, Nor will my sword save me. But Thou hast saved us from our adversaries, And Thou hast put to shame those who hate us. In God we have boasted all day long, And we will give thanks to Thy name forever. Selah.

Yet Thou hast rejected us and brought us to dishonor, And dost not go out with our armies. Thou dost cause us to turn back from the adversary; And those who hate us have taken spoil for themselves. Thou dost give us as sheep to be eaten, And hast scattered us among the nations. Thou dost sell Thy people cheaply, And hast not profited by their sale. Thou dost make us a reproach to our neighbors, A scoffing and a derision to those around us. Thou dost make us a byword among the nations, A laughingstock among the peoples. All day long my dishonor is before me, And my humiliation has overwhelmed me, Because of the voice of him who reproaches and reviles, Because of the presence of the enemy and the avenger. All this has come upon us, but we have not forgotten Thee, And we have not dealt falsely with Thy covenant. Our heart has not turned back, And our steps have not deviated from Thy way, Yet Thou hast crushed us in a place of jackals, And covered us with the shadow of death. If we had forgotten the name of our God, Or extended our hands to a strange god; Would not God find this out? For He knows the secrets of the heart. But for Thy sake we are killed all day long; We are considered as sheep to be slaughtered. Arouse Thyself, why dost Thou sleep, O Lord? Awake, do not reject us forever. Why dost Thou hide Thy face, And forget our affliction and our oppression? For our soul has sunk down into the dust; Our body cleaves to the earth. Rise up, be our help, And redeem us for the sake of Thy lovingkindness.

In verses 1-3, the psalmist expresses confidence in God based upon His past deliverances. It was God who brought Israel into the land, drove out their enemies, and planted His people in their place. In verses 4-8, the psalmist expresses confidence in God to do the same in his own time. Verses 9-16 introduce the dilemma. The psalmist’s experience has not been that of his forefathers as described in verses 1-3. God has not delivered His people as expected (verses 4-8). Instead, Israel has been defeated and oppressed. Many of the calamities listed by Paul in Romans 8:35 have come upon Israel.

The psalmist’s great problem is now laid before God in verses 17-22. If Israel had sinned, then these calamities would be understandable. If Israel had rejected God and rebelled against His law, then the defeat of Israel at the hand of her enemies would be understandable. But Israel had not rebelled, for once. Israel was trusting in God and obeying His law. In spite of their trust in God, the psalmist described their condition:

But for Thy sake we are killed all day long; We are considered as sheep to be slaughtered (Psalm 44:22).

The solution to the psalmist’s agony is to be found in the words “for Thy sake.” Suffering is not always for sin’s sake (discipline). Suffering is also for God’s sake. Suffering is one of the means through which God achieves His purposes. It must be so if God causes “all things” to work together for good. It was true for the Messiah. He must suffer much at the hands of His people in order to make an atonement for sin. The experience of our Lord was not an exception, but rather a pattern, an example:

Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For this finds favor, if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly. For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, (1 Peter 2:18-21).

Paul’s words in verse 37 of our text spell out the principle which underlies Psalm 44: “But in all these things we overwhelmingly conquer through Him who loved us.”

It is a paradox, but it is true. It is consistent with the way God works. We save our lives by giving them up. We lead by serving others. We conquer by being conquered. Our Lord’s death at Calvary seemed to be a defeat, but in God’s wisdom it was the defeat of Satan, sin, and death.

Christians want to think of victory in terms of winning. We like to think that Christ’s power and purposes are most evident when we win, when we overcome our opponents. Paul simply underscores a principle which has always governed God’s work: God uses apparent defeat to produce ultimate victory. God uses the suffering of His saints to make them conquerors—more than conquerors.

We overwhelmingly conquer “in all these things”; we conquer through these things. We are victorious when we suffer the calamities of life, in faith, trusting in God, knowing that He is accomplishing His purposes through our affliction. If suffering was God’s will for His sinless, beloved Son, is it not also His will for His sons, the sons of God? And the very One who is giving us the victory is the one “who loved us,” who loved us through the suffering and death of His Son. Our confidence must not end when the going gets tough. The testing of our faith really begins here.

The expression “overwhelmingly conquer” needs to be pondered. The Bible does not promise to make “copers” of us, but conquerors. It is not enough to muddle through life merely enduring our adversity. God does not promise to take us out of our afflictions, but He does promise that we will emerge from them victorious. We will be victorious in the sense that we will grow in our faith, hope and love. We will conquer in that we will become more like Christ due to our sufferings. We will conquer in that God’s purposes will be achieved through us and others will see the grace of God at work in our lives.

But we do not just conquer; Paul says that we will “overwhelmingly” conquer. How does one overwhelmingly conquer? I think I have a small grasp of what this means. I believe we overwhelmingly conquer as the sons of God. When God created man, Adam and Eve, and put him on the earth, he was created to reflect God’s image. The fall greatly marred this image of God in man. God has purposed our salvation to restore this image. Paul has written in verse 29 that we are predestined to become conformed to the image of Christ. Man was originally to reflect the image of God by subduing the earth and ruling over it, in God’s name. We, as the sons of God, with Christ, will have a part in the conquest and restoration of the earth. This is that for which all of creation eagerly awaits (8:20-23).

Paul now tells us that no created thing will be able to separate us from the love of God in Christ (8:30). Creation will not overcome us, Paul is saying; we shall overcome it. Not only will we safely endure and grow in the midst of any opposition or suffering which part of this fallen creation imposes on us, we will eventually overcome it and have a part in ruling over it, with Christ. That is what I believe Paul means when he says “we overwhelmingly conquer.”

Verses 38 and 39 list some of the dimensions of created things which will not overcome us. The list is intended to be all-inclusive, and so it is. Neither “death” nor “life” shall overcome us.²²¹ For some, death is the dreaded enemy. Christ came to deliver us from the “fear of death” which holds men in bondage (Hebrews 2:15). For others, life is the dreaded enemy, and death seems to be a door of escape. Those who think this way are tempted by suicidal thoughts.

The next category of created things is that of “angels and principalities.” If Paul is following the pattern he established above with death and life, then he is attempting to encompass the entire spectrum of celestial beings. He would especially be referring to those angelic beings which are fallen and which seek to destroy us. Satan would be included in this category.²²²

The next category of created things is that of events, whether “present” or future (“things to come”).²²³ It is interesting to think of events as something created, but in a very real sense they are. If God is sovereign, as He surely is, and He has mapped out history from eternity past then we must say that God created history. Prophecy is based upon this fact. Thus, in light of Romans 8:28, we must say that the events we presently face, along with those we shall face in the future, have been created by God for our good. And so it is that these things cannot separate us from the love of God in Christ.

The list of created things ends with “powers, height, depth, nor any other created thing.” There is considerable question as to what Paul meant by the term “powers.” It may refer to mighty works of power, miraculous works, or it may refer to powers. I am presently inclined to understand Paul’s words as Barrett does when he renders Paul’s words here,

For I am confident that neither death nor life, neither angels nor their princes, neither things present nor things to come, nor spiritual powers, whether above or below the level of the earth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.²²⁴

God is the Creator. He is also the sovereign ruler over all creation. Nothing happens but that which He has ordained to bring about His purpose. Nothing in all creation falls outside of His control, and thus we can be assured that His purposes will be achieved. We can have absolute confidence that we will be more than conquerors regardless of what may come our way.

This confidence is the possession of every Christian, of every one who is the object of God’s love. And this love of God is manifested only in and through Jesus Christ. We cannot be assured of His love apart from faith in His Son, Jesus Christ. Jesus is the evidence of God’s love. He is the sole expression of God’s love with regard to salvation. To reject Jesus Christ is to spurn the love of God. To receive Jesus Christ as Savior is to be confident that nothing in all the world can separate us from His love in Christ.

Conclusion

Having studied our text of Romans 8:31-39, let me leave you with some avenues for future thought, study, prayer, and application.

First, the sovereignty of God is the basis for our security. We dare not be confident in ourselves. This would be folly. We dare not doubt that we shall be more than conquerors. This would be to deny His Word and to distrust God. We, like Paul, should be absolutely convinced concerning these things, based upon the Word of God. Our security is rooted in God, in His sovereignty, and in His unfailing love.

Today self-confidence is looked upon as a virtue and lack of self-assurance as a vice. Even in Christian circles we are being told how we can raise our children so that they feel good about themselves, are self-assured, and confident. The Bible calls for humility, not pride; for dependence on God, not self-sufficiency. Let us beware of seeking that which God’s Word condemns. Let us look to God, to God alone. He is our refuge and strength. In Him, and Him alone, is our confidence.

Second, our security and confidence in God is the basis for our service. It is not doubt, nor fear, nor guilt which should motivate our service, but a confidence in God mixed with deep and abiding gratitude. Because we are secure in Christ, we may serve. We need not focus on ourselves but on Him. Since He is the “author and finisher of our faith,” we must “fix our eyes on Him” (Hebrews 12:1-2).

Third, our security is never an excuse for sloppiness. Some would abuse the doctrine of God’s sovereignty and the believer’s security. They would sinfully suggest that since God is in control, it matters not what we do. This is just the opposite of the truth. God’s sovereignty is the basis for our diligence and obedience. If we trust in ourselves, this would be folly, because we will fail. But when we trust in God, we know that we ultimately cannot fail and that our efforts are not in vain.

Fourth, the Scriptures never raise any doubt that God will finish what He started at salvation (see Philippians 1:6). The question raised in Scripture is not, “Will the saints endure to the end?” The question is rather, “Are we sure that we are in Christ?” The security of the believer is never brought into question in the Scriptures. Whether or not we are a believer is a question which is raised, and rightly so.

Fifth, the basis for our salvation and our security is found in the work of Christ on the cross of Calvary. Did you notice that every fear, every dread, in this text is the result of sin? And did you notice as well that every cure goes back to the cross of Calvary? Here is God’s means of redemption. Here is the measure of His love. Here is the assurance and confidence that God’s purposes and promises will never fail. No wonder we must continually go back to the cross. We should never grow weary of going back to the cross. Here is where our salvation began. Here is where it was finished. That God sent Jesus to the cross is the measure of His love for us. That God would raise Jesus from the dead is the measure of His power. When such love and power meet, we, as sons of God, have every reason to be confident.

Finally, the security of the believer requires a response. Paul’s conclusion reminds us that biblical revelation requires a response. The security of the believer in the sovereign love of God should produce humility, gratitude, dependence, confidence, and praise. Let us ponder these closing words of Romans 8, especially in contrast to the agonizing cry at the end of chapter 7. Let us savor our security, and let us stand fast, knowing that our labor in the Lord is not in vain.

217 This is the basis for the title of this lesson, “Comforting Questions.” Usually we think of questions for which there are no answers as disturbing questions. That is not so here. The very lack of any answer is the basis for great comfort and confidence for every Christian.

218 The Greek language quite precisely indicates the degree of certainty or the “iffiness” of some occurrence by the uses of three different grammatical constructions. The “if” here is a first class condition indicating certainty.

219 I am assuming that this is not a trial by jury, since God’s judgment will not be such.

220 C. K. Barrett, The Epistle to the Romans (New York: Harper and Row, 1957), p. 171.

Stifler expresses the more common view: “It is God that justifieth His own elect; can wicked men or lost spirits or Satan himself call again to account those whose case has been favorably decided in the highest place of judicature? Even to speak against God’s people impeaches the Judge and is contempt of court—Heaven’s court.” James M. Stifler, The Epistle to the Romans (Chicago: Moody Press, 1960), p. 150.

221 It is interesting, is it not, to think of life and death as created things? But they are. God created life as we see in the Book of Genesis. God also created death as the consequence of sin.

222 It is noteworthy that Satan is not mentioned by name. Satan, I believe, is a publicity-seeker. Paul is not willing to give him any press here. In the final analysis, this angel who wanted to take God’s place is left unnamed, lumped in with all other created beings. Satan, the glory-seeker, must not like this at all.

223 Paul does not mention events of the past. This is especially noteworthy in the light of the present psychological emphasis on past events as the source of our present problems. I believe Paul does not mention the past because the cross of Christ has dealt with our past. Old things have passed away, and new things have come (2 Corinthians 5:17).

224 Barrett, p. 174.

Related Topics: Regeneration, Justification

21. Man Opposes; God Disposes (Romans 9:1-13)

Introduction

The minister of Pollyanna’s church was a hell-fire and damnation preacher. If you have heard the story of Pollyanna, you may remember that week after week the preacher assailed the congregation with threats of God’s wrath. Pollyanna’s father had been a preacher, and in her innocent, child-like manner, Pollyanna informed the minister that when her father preached, he looked for the “glad texts.” The “glad texts” were those passages which spoke of God only in comforting, reassuring ways and which focused on happy thoughts. The preacher took her advice and all ended well.

When a minister preaches topically, he has the luxury of choosing his texts. Although few and far between, some do preach of hell and damnation. Most preach the glad texts. But when preaching through the Bible book by book, chapter by chapter, and verse by verse, no such luxury is allowed. Rather, one must deal with the subjects God has selected. They must be taught in the order and the proportion He has both determined, which by inspiration He has inscripturated.²²⁵

Teaching through the Book of Romans emphasizing only the glad texts would be quite interesting indeed. One surely would have to omit the first chapters of Romans (1-3a), because they speak of man’s sin and of God’s righteous wrath. The next chapters (3b-4) speak of justification by faith. These are glad texts, aren’t they? Those who want to earn their salvation and boast in their own efforts will not think so, for the salvation which God has provided is for sinners, by grace, and apart from works. Salvation by grace is never appealing to the self-righteous.

The requirement of living righteously (chapter 6) and the agony of failing to do so (chapter 7) surely might not be considered a glad text either. The text least likely, however, to be called a “glad text” is the one we are about to study—the ninth chapter of the Book of Romans. Some choose to pass over this chapter; others wish they could.

The doctrine of divine election troubles many Christians. But I believe we will discover this is a doctrine which can neither be dismissed nor denied. I hope to demonstrate that the sovereignty of God and the grace of God require the doctrine of election. This is not a doctrine which Christians should reluctantly accept with gritted teeth. Nor should we hold this doctrine in secret, as though it were unseemly for God to determine the destiny of men.

Romans 9 and the doctrine of election is indeed a glad text, a text which should lead us to rejoice. When understood correctly, and in relationship to other biblical truths, this doctrine provides great confidence, great humility, and great gratitude for the Christian.

Let us refresh our memory as we notice just how the entire section of Romans 9-11 ends:

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For who has known the mind of the Lord, or who became His counselor? Or who has first given to Him that it might be paid back to him again? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen (Romans 11:33-36).

Let us determine in studying this passage to set aside preconceived prejudices and emotions, and seek to know God as He is. Let us rejoice and be glad, for He is God, the sovereign God of the universe! Who better to be in total control? Who better to be in control of our lives?

The Structure of the Text

The first five verses of chapter 9 are introductory. Verses 1-3 describe the heart of the apostle Paul in relationship to Israel. Verses 4 and 5 describe the privileges which God granted to Israel. Verses 6-13 explain Israel’s failure in terms of divine election, using Isaac (verses 7-9) and Jacob (verses 10-13) as examples. The structure of the text may therefore be outlined in this way:

(1) Introduction (verses 1-5)

(2) Paul’s Love for Israel (verses 1-3)

(3) Israel’s privileges (verses 4-5)

(4) Israel’s Failure and the Principle of Divine Election (verses 6-13)

The principle required (verse 6)
The principle illustrated:
Isaac (not Ishmael) (verses 7-9)
Jacob (not Esau) (verses 10-13)

Israel’s Condition

The entire section which begins with chapter 9 and ends with chapter 11 concerns Israel and her future hope. Paul relates the purpose of God for Israel with His purpose for the Gentiles; he shows that here too God is causing all things to work together for Israel’s good. Paul’s teaching concerning Israel is based on her condition at the time of his writing. We would do well at the outset of this study to review Israel’s condition as revealed in Scripture and with our knowledge from history.

The Jews were not in good standing with Rome. During the time of our Lord and the apostles, we know that Israel was under the rule of Rome. Rome governed the land of Palestine by dividing it into various political regions and placing Jewish and Roman officials over the people. Some of the Jews were eager to throw off Roman rule. While the rest might not be willing to resort to violence to gain their freedom, they would welcome it. Many of the Jews refused to admit they were a subject people (John 8:33). As time went on, Rome seemed to become more and more exasperated with the Jews. In Acts 18:2 Luke records that Claudius commanded all the Jews to leave Rome. It will be only a few years before Rome will have had enough and utterly devastate Jerusalem, killing thousands of the Jews and scattering the rest. Politically speaking, the days of the Jews and of Jerusalem are numbered.

But all of this is more than just a matter of political unrest. It is a part of the divine plan of God. It will be the result of Israel’s sin, and specifically of her rejection of Jesus as the Messiah. Jesus was the promised Messiah who had come to save His people and to reign on the throne of David (see Luke 1:32-33, 46-55, 68-75). His own people rejected Him, however, and finally crucified Him with the help of Rome. During His earthly life, Jesus warned Israel of the judgment which lay ahead for them (see Luke 21:20-24). Jesus wept over Jerusalem, because she would be destroyed for rejecting Him:

And when He approached, He saw the city and wept over it, saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. For the days shall come upon you when your enemies will throw up a bank before you, and surround you, and hem you in on every side, and will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation” (Luke 19:41-44).

God was gracious in that His judgment was not immediate. The resurrection of our Lord was proof that He was God’s Messiah. It was also a warning to Israel that judgment day for them was near. Peter’s message on the day of Pentecost was but an example of the warning of the apostles and a final offer of forgiveness before the day of judgment came upon Israel (see Acts 2).

Paul had been a powerful witness to the Jewish nation. For some time he had been the foremost leader in opposing Christianity. Then suddenly he was converted. This one who formerly persecuted the church was now preaching Christ. No matter how much they opposed him, they could not silence him. And their efforts to kill him were frustrated.

The clock was running for Israel and little time was left. In a very few years (less than ten), Rome was to destroy the city of Jerusalem, and the nation which said, “His blood be on us and on our children” (Matthew 27:25) was about to be judged. Israel had failed. They had failed under the old covenant, and they had rejected the new covenant. All of the promises God had made concerning Israel seemed to be in vain. Was it all over for Israel? Had God’s Word failed too? How could Israel’s present state be explained? Paul sets out to explain just that in these three chapters.

Paul’s Love for Israel
(9:1-3)

I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh.

Imagine, if possible, Adolf Hitler writing a history of the Jews. It could hardly be taken seriously by anyone wanting to read an objective, historical account of this race. How could a Jew-hater and a Jew-killer be trusted to deal truthfully with the historical material?

After his conversion, Paul was viewed as a traitor at best by his fellow Israelites who had been his colleagues in earlier years. Reaction to Paul was immediate and intense, as seen in Luke’s account of what took place in Damascus after Paul’s conversion:

Now for several days he was with the disciples who were at Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.” And all those hearing him continued to be amazed, and were saying, “Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?” But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ. And when many days had elapsed, the Jews plotted together to do away with him (Acts 9:19b-23).

It did not get better as time passed; it only got worse. The more Paul grew, the more boldly and broadly he proclaimed Jesus as the Messiah. And the more the gospel Paul preached was received by Jews or Gentiles, the more their opposition and animosity grew. Paul refused to separate himself from Judaism but rather proclaimed the gospel as the fulfillment of God’s promises to Israel:

“For this reason therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel” (Acts 28:20).

It would all explode when Paul made his way to Jerusalem, not long after he penned this Epistle to the Romans:

And when the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the multitude and laid hands on him, crying out, “Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people, and the Law, and this place; and besides he has even brought Greeks into the temple and has defiled this holy place” (Acts 21:27-28).

Paul is about to explain the failure of Israel in the light of God’s eternal purpose for His people in Romans 9-11. Paul recognizes that his words will not have nearly the impact they could unless his readers know his heart with respect to the Israelites, his people according to the flesh. Consequently, in verses 1-3 Paul lays a foundation by expressing his deep love for his people and his heartfelt desire for their salvation. While his own people have rejected him and sought to kill him, Paul still loves them deeply and yearns for the day when they will know God as he has come to know Him.

In verse 1, Paul solemnly testifies that what he is about to say is the truth. He is not lying. While one’s conscience can be hardened or deceived (see 1 Corinthians 8:7, 10, 12; 1 Timothy 4:2; Titus 1:15), the Christian’s conscience can be cleansed, so that the Holy Spirit bears witness through our conscience (see 2 Corinthians 1:12; 1 Timothy 1:5; 3:9; 2 Timothy 1:3).

With all honesty, Paul can say in verse 2 that his response to Israel’s unbelief and very real peril is that of sorrow and grief. These are the responses of love, not of bitterness or vengeance. In spite of all the Jews have done against Paul, he still loves them and finds no joy in their downfall.

Paul’s love goes far deeper than this as he tells us in verse 3. It is not enough for Paul to feel sorry for his people. He wishes he could demonstrate his love in an even more active way. If it were possible, he would wish to be like Christ, sacrificing himself for the salvation of his fellow-Jews. If he could bear the wrath of God in their place, he would. While this would not be nor could be, Paul nevertheless unveils his heart toward the Jews. This history of God’s people was written by a man whose heart was on Israel’s side. If he must speak ill of this people, he will find only grief and no pleasure in doing so. Paul writes of the downfall of this nation as a writer would tenderly pen an article about the death of a loved one.

Paul is unlike Jonah who desired to see his enemies sizzle in the flames of divine judgment (see Jonah chapter 4). He is like Abraham who had compassion on the inhabitants of Sodom and Gomorrah and pled with God to spare the city for the sake of a few righteous (see Genesis 19:16-33).

Israel’s Privileges
(9:4-5)

Who are Israelites, to whom belongs the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

Not only was Paul for his fellow-Israelites, they had many other things going for them. Before he turns to their failure, Paul enumerates those things belonging to Israel which were a great privilege. While some people attempt to explain their sin by pointing back to their lack of privileges and opportunities, Israel could never do so. Her failure was in spite of many blessings, many privileges which Paul outlines in verses 4 and 5. Let us briefly define each privilege.

(1) They are Israelites. To be an Israelite was a great privilege in the mind of a Jew. They were Israelites, and this was an honor, a position of honor and distinction.

(2) To them belongs the adoption as sons. The adoption of sons was the privilege of reigning over creation in the kingdom.

(3) To them belongs the glory. The glory as I understand it is the revealed glory of God. This glory was evident on the face of Moses. It was also the Shekinah glory manifested in the tabernacle and the temple. It is the glory which will descend upon and abide in the heavenly Jerusalem.

(4) To them belongs the covenants. Note that covenants is plural. The covenants made to Israel would be the Abrahamic covenant (Genesis 12:1-3), the Mosaic covenant (Exodus 20; Deuteronomy 5), the Davidic covenant (2 Samuel 7), and the New covenant (Jeremiah 31:31-34).

(5) To them belongs the Law. The Law is the Law of Moses. To possess this was to possess the Word of God, which revealed the righteousness of God and the righteousness He required of His people. It was not a burden but a blessing. The Law was food for meditation and the basis for learning much about God and His ways (see Psalm 119).

(6) To them belongs the temple service. The Israelites were given the privilege of God’s dwelling place among men in Jerusalem. Because of this, they were also greatly blessed to be able to worship Him, the only true God.

(7) To them belongs the promises. The promises would be those commitments God made to His people, not conditioned by men’s obedience but founded upon God’s sovereign decree. The promises were Old Testament prophecies pertaining to Messiah, to Israel’s judgment and restoration, and to the kingdom of God which was to come.

(8) To them belongs the patriarchs. Israel’s heritage was great indeed. In their family tree were the patriarchs Abraham, Isaac, and Jacob. Those with whom God made and confirmed His covenant, and through whom God worked to form the nation Israel, were the forefathers of the Israelites.

(9) To them belongs the lineage of Messiah. In pointing to the patriarchs, Paul was looking back in time. In pointing here to the Messiah, Paul is looking at the present and the future. The Messiah had come to the earth as a Jew, an Israelite, and had lived among the Israelites presenting Himself to this nation as their King. What a privilege to be able to point to the Messiah as One who came from your own people.

These are the privileges which Israel possessed and which set them apart from the rest of the peoples of the earth.²²⁶ These privileges gave Israel great opportunities for blessing. They also brought with them great responsibility. Israel’s failure was in spite of these great privileges. This makes her unbelief and divine discipline even more tragic. Her condition in Paul’s day must be viewed in light of all the Israelites had and all God had promised.

Not only are the Gentiles grafted into Israel, and into her privileges and blessings, but these blessings are represented in the Book of Hebrews as “better” than that which Israel possessed. If Israel is greatly privileged, we are even more privileged.

Before we too quickly condemn Israel for failing to make use of her privileges and enter into the blessings of God, let us pause to reflect on the privileges and blessings God has bestowed upon us, in Christ. Have we fully entered into God’s blessings? Have we been good stewards of the blessings and opportunities He has bestowed upon us? If not, then we are no better than the nation Israel. Perhaps no other people have been given more privileges and opportunities than we who believe in Jesus Christ today.

Israel’s Failure
Explained by Divine Election
(9:6-13)

6 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7 neither are they all children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” 8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. 9 For this is a word of promise: “At this time I will come, and Sarah shall have a son.” 10 And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 11 for though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls, 12 it was said to her, “The older will serve the younger.” 13 Just as it is written, “Jacob I loved, but Esau I hated.”

Paul clearly assumes one thing—Israel had failed. They had failed to recognize or to receive their Messiah, Jesus of Nazareth. They had failed in their rejection and crucifixion of Him. They had failed after His resurrection to admit their guilt, to repent, and be saved. They had failed to enter into the blessings of the kingdom of God as offered to them by Jesus and His apostles. Their hour of judgment is near. Israel’s grade on a report card would have been an “F.”

How can their failure be explained? It was one thing for them to fall short of the glory of God. But what of God’s purposes for Israel and His promises to them? God’s Word had not been fulfilled. Instead of a kingdom, Israel is on the verge of extinction. What does this say about the reliability of the Scriptures? Paul’s first answer is short and to the point: Though Israel had failed, the Word of God had not (verse 6a). His second explanation follows immediately: “They are not all Israel who are descended from Israel” (verse 6b).

God’s promises were made to Israel. If “Israel” has fallen short of these, have God’s promises failed? Not at all! The solution to the problem is to understand who Israel is. Here, Paul tells us who Israel is not: The “Israel” to whom God’s promises have been given, and for whom they will be fulfilled, is not every person who is a physical descendant of Israel.

Not all Israelites according to the flesh are true Israelites. Paul will have more to say about those who make up true Israel, but here he is indicating that true Israel is a smaller group than physical Israel. Paul’s words might be illustrated by visualizing a large circle called “Physical Israel” with a smaller circle inside called “True Israel.”

It is also true that “true Israel” is made up of Gentile believers and Jewish believers. Paul has already taught this truth in Romans 4:

Is this blessing then upon the circumcised, or upon the uncircumcised also? For we say, “Faith was reckoned to Abraham as righteousness.” How then was it reckoned? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. For if those who are of the Law are heirs, faith is made void and the promise is nullified; for the Law brings about wrath, but where there is no law, neither is there violation. For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, (as it is written, “A father of many nations have I made you”) in the sight of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist (Romans 4:9-17).

That there are fewer “true Israelites” than there are physical Israelites comes as no surprise to anyone familiar with the Old Testament. God continually narrowed down those to whom He promised His blessings. Think about this for a moment. God promised Adam and Eve that one of the woman’s “seed” would destroy Satan and would bring salvation and deliverance to the human race (Genesis 3:15). By means of the flood, the human race was pruned down to the “seed” of Noah. A part of this seed was put under a curse (see Genesis 9:18-27). Then, the “seed of promise” was narrowed down to the “seed” of Abraham (Genesis 12:1-3). The “seed” was later narrowed down to the “seed” of Isaac, then of Jacob. The promised Messiah would come from the “seed” of Judah (Genesis 49:10). Later, this ruling seed was designated as the “seed” of David (2 Samuel 7:10-17). Finally, the seed through whom God’s blessings would be poured out upon Israel and all the nations was narrowed down to a single person, Jesus the Messiah:

Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. Now the promises were spoken to Abraham and to his seed. He does not say, “AND TO SEEDS,” as referring to many, but rather to one, “AND TO YOUR SEED,” that is Christ (Galatians 3:15-16).

Paul has set out to explain the failure of Israel in the light of divine election. He has already stated that the true Israel of God is a smaller group than the physical seed of Israel. There are more descendants of Jacob than there are true Israelites. The reason is divine selection or election. In verses 7-13, Paul illustrates the principle of election with two examples from the Book of Genesis. He first turns to God’s choice of Isaac, and by inference, His rejection of Ishmael, in verses 7-9. He then turns to the example of God’s choice of Jacob and His rejection of Esau in verses 10-13. Let us consider these verses and the examples Paul has selected to demonstrate divine election in the history of Israel. Through this selective process, God reduces the ranks of those who will be recipients of His blessings.

The Example of Isaac, Not Ishmael (7-9)

Neither are they all children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is a word of promise: “At this time I will come, and Sarah shall have a son.”

Ishmael is not named by Paul, but he is clearly referred to in contrast to Isaac, the child of promise. Abram and Sarai were unable to bear children. When God promised Abram that he would become a great nation and that all the nations of the world would be blessed by his “seed,” the implied promise was that he and Sarai would bear a son. God continued to reaffirm this promise, although as the years passed by it appeared to be humanly impossible for them to have a child by Sarai. Consequently, they attempted to produce a child by their own fleshly efforts. Abram took Hagar, Sarai’s maid, and slept with her, and she conceived. Abram then proposed to God that this son be his heir. God refused, insisting that the child He had promised would be a child born to him and Sarai. Isaac, born some time later, was the child of promise, not Ishmael.

Both Ishmael and Isaac were the physical offspring or seed of Abraham, but only one of these two sons was the child of promise. It was only through Isaac that the promised line of descendants would be preserved and propagated. God chose one and rejected the other. God promised one and not the other. Abraham’s seed were counted only through Isaac. God chose Isaac and rejected Ishmael for this privilege. Not all Abraham’s children were to become sons of Abraham in the sense which God had promised to bring blessing to, and through, his seed.

The Example of Jacob, Not Esau (10-13)

And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written, “Jacob I loved, but Esau I hated.”

The case for divine election is even more dramatically demonstrated by the offspring of Isaac and Rebekah in verses 10-13. In the case of Isaac and Ishmael, Abraham was the father of both boys, but Sarah was the mother of Isaac while Hagar was the mother of Ishmael. With Jacob and Esau, both boys were the children of the same parents. They were both conceived and born at the same time. The choice was made and announced before the boys were born. The choice had nothing to do with the works which the boys had done or would do. The choice of Jacob over Esau was contrary to the preference and efforts of Isaac. It was also contrary to tradition and practice, for the older son was to be given preference in the culture of that day. In spite of these factors, God chose to make the seed pass through the line of Jacob and not Esau. In addition, Jacob come to faith, while Esau seems to have rejected this faith (compare Hebrews 11:21 with 12:15-17).

It is indeed amazing that God would have chosen Jacob over Esau and that he would later be an example of divine election. Jacob was a man who all through his life sought to control his own destiny, even though this involved dishonesty and deception. He was always working against tradition. He was the younger brother, yet he schemed and thereby obtained his brother’s birthright. He stole his father’s blessing by deception. He did not hesitate to make use of a well which was not his (Genesis 29:4-10, especially verse 10). He made every effort to marry the younger daughter first, knowing that the older daughter was to be given first in marriage (Genesis 29:13-30).

As much as Jacob wrestled with life, and even with God in a vain effort to control his own destiny, God was in control. The events of Jacob’s life were tragic. He lost all control, and it seemed to him that all hope of God’s promise was lost (see Genesis 42:36). God was in control. God had already changed Jacob’s name to Israel, reiterating at that time that He would bless him, his descendants, and the world as He had promised Abraham and Isaac (Genesis 35:9-15).

It was not until the end of Jacob’s life that he began to fathom the sovereignty of God and His grace. He came to the point of realizing that God’s choice of him had nothing to do with his works but was in spite of them. He came to understand and to appreciate divine election. It is little wonder that the one act of faith on the part of Jacob recorded in the Book of Hebrews is the blessing he pronounced on Joseph’s sons (see Hebrews 11:21). Moses tells us that Jacob did this with crossed hands, an acknowledgment of his understanding and appreciation of divine election, that election by which God had chosen him over his older brother, Esau.

Paul gives us the reason for His choice of Jacob over Esau:

“… in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to her, “The older will serve the younger” (Romans 9:11-12).

God did this to express His sovereign control over history. He wanted to make it very evident that His blessings and His grace are bestowed on those whom He chooses and not on those who work hard. The God who is at work to demonstrate His glory reveals that glory by means of His election of one and His rejection of another, based solely on His choice. This is divine election: God’s sovereign choice of whom He will bless and whom He will not.

Conclusion

As we come to the conclusion of this lesson, I must remind you that this is only the beginning of what Paul has to say about Israel’s unbelief in Romans 9-11. This is not Paul’s final word on the subject but his first. As such, we should recognize the message of our text as fundamental, and therefore, of great importance. Let us consider what we have learned from this passage and ponder some of the implications of the truths Paul has taught here.

(1) Paul teaches that being a true Israelite is not synonymous with being a physical Israelite. There were those in Israel who supposed that mere physical descent from the patriarchs assured one of entrance into the kingdom of God. John the Baptist rejected this (Matthew 3:9-10), and so did Jesus (John 8:39). Paul strongly states here and elsewhere that being a physical Israelite does not make one righteous and does not assure one of a place in God’s kingdom.

It is a different “birth” which accomplishes this, and it is a different “seed.” The “seed” who was to bruise Satan’s head (Genesis 3:15) and bring blessing to all the earth (Genesis 12:3) was but one Person, the Lord Jesus Christ (Galatians 3:16). All who are the “seed” of Jesus Christ are saved and assured of eternal life. To be His seed, one must be joined with Him, by faith. This is the second birth of which Jesus spoke in John 3.

(2) This text teaches election. Receiving God’s blessings is not the result of one’s works but a gift given to those whom God has sovereignly chosen.

(3) This text teaches individual election. Some seek to water down Paul’s words and the doctrine of election by suggesting that the election spoken of here and elsewhere is the election of a nation, a group, and not individuals. This is quite contrary to Paul’s teaching. In fact, the very concept of group election is the error Paul is trying to correct here. Many Israelites thought they were assured a place in the kingdom of God based solely on their physical descent as Israelites. Paul’s words in our text make it patently evident that “true Israel” is a smaller group than “physical Israel.” Those who are true Israelites are such by divine choice.

In Paul’s examples, individuals are chosen or rejected.²²⁷ Isaac was the child of promise; Ishmael was not. Jacob was the child of promise; Esau was not. Moses was chosen of God—to know, to worship, and to serve Him. Pharaoh was hardened.²²⁸ The reason Israel had not succeeded nationally was that God had purposed only to save some.

(4) This text teaches double election. Some try to take the edge off of election by saying that God’s election is only of those whom He will save. The fate of the non-elect is not a matter of God’s sovereign choice, they say. This simply cannot be true. It is not logical, and more importantly, it is not biblical. For God to choose to save some when He is capable of saving all, and when He alone is capable of saving any, is to choose that the rest will perish. Throughout this chapter, Paul speaks of both sides of the coin. It was Isaac, not Ishmael (inferred). It was Jacob, not Esau. It was Moses, not Pharaoh. There are “vessels of wrath” and there are “vessels of mercy” (9:22-23). The fate of the lost, as well as that of the saved, is first and foremost a decision made by our sovereign God.

(5) This text causes mental anguish and even protest from some. Non-Christians are repulsed by what Paul has to say here. Even some Christians react similarly; others are simply ashamed of this teaching. But those who know God as a sovereign God, and who understand His grace find this a truly “glad text.” For those who know God, Paul’s teaching becomes the source of great comfort and joy. The reasons for this are supported by stating some principles which emerge from Paul’s teaching in our text.

Divine sovereignty does not exclude or reduce human responsibility. Why do many not believe in Jesus Christ? First, Paul says, because God has not chosen them. Second, Paul will say in chapter 10, because men have not chosen God. These two truths—the sovereignty of God and the responsibility of man—are incompatible in our minds. In God’s mind, they are compatible. How can Jesus be fully human and fully divine at the same time? I cannot explain this either, but the Bible teaches it, and I believe it. The sovereignty of God does not make robots of men.

The sovereignty of God means God is in control. All of God’s promises are contingent upon one fact: God is in control. If there is one message which permeates biblical prophecy, it is this: God is sovereign. The sovereignty of God is our assurance that He will do what He has promised. If God is not in control of everything, including man’s salvation, then God is not sovereign, and His promises are not certain.

The doctrine of election is essential to divine sovereignty. Paul’s words in verse 11 link God’s election with His sovereignty:

For though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls.

How could God be sovereign, in complete control, and not be in control of this matter of salvation? If God chose some for salvation in eternity past and predestined them to be conformed to the image of Christ (Romans 8:29), He must be sovereign to save or else His purposes would never be accomplished. To be sovereign at all, He must be sovereign over all. Election is the expression of sovereignty. Take away election, and you take away sovereignty.

Divine grace cannot be granted apart from election. Just as God’s sovereignty necessitates election, so God’s grace requires election. Divine grace must, of necessity, be sovereign grace. Grace is that which is undeserved, unmerited. Any reward, any divine blessing, is a gift of God’s grace. God’s grace is granted to all men in the form of sun and rain (see Acts 14:17). Men do not deserve it, but God graciously grants it. God’s saving grace cannot be earned nor can man do anything which would incline God to grant it. That is Paul’s point in Romans 9:11. If men deserve God’s wrath and do not deserve His favor, how is it than God can bestow His grace on men? Only by election, by a choice which comes from God, uninfluenced by the deeds of those whom He chooses. Apart from election, grace would be impossible. All of God’s grace is, therefore, sovereign grace, grace sovereignly bestowed based on God’s elective choice, made independently of those on whom He bestows it.

The divine election is essential for the salvation of men’s souls. Evangelism requires election. Since all men are sinners, and none could or would come to faith on their own (Romans 3:10-18; Ephesians 2:1-3), the only way any would ever be justified by faith is if God sovereignly intervened in bringing about that which men hate and oppose.

The doctrine of divine sovereignty and election is the basis for our prayers for the lost. Years ago I was discussing election with a Christian leader who did not believe in the sovereign choice of God in the election of men. I asked him this question: “Brother, do you pray for the salvation of the lost?” “Of course I do,” he responded. “Why?” I asked. “According to your view, God did all He could do when He sent His Son to the cross. If God does not choose those whom He will save, and if He does not sovereignly draw them to Himself, then He has done all He can, and everything is now up to you and the one who is lost.”

The doctrine of divine election is a tremendous incentive for prayer for the unsaved. When we pray to God asking Him to save the lost, we are praying to the One who is able to save, to the One who chooses whom He will save. We are praying to a merciful and compassionate God who does not wish that any should perish but that all should come to repentance.²²⁹ Who better to cling to than He who can save and He who does save those whom He chooses?

The doctrine of divine sovereignty is a great comfort concerning the lost. It is a great comfort to come to a loving, gracious, and sovereign God beseeching Him to save those who are lost. But we know it is not God’s purpose to save all men. Many have experienced the deep grief of the death of an unsaved loved one. We may feel some guilt that we should have shared our faith or should have been more aggressive in witnessing. But we must also remember that none of those whom God has chosen will fail to come to Him. He who is sovereign sees to it that His purposes are fulfilled, even when we fail. Those whom we love, who have died outside of Christ, did not “slip by” without God’s knowledge. Their death, and even their unbelief, was a part of the sovereign plan and purpose of God. Only in eternity will we be able to say, as we most certainly will, “Thou doest all things well.”

The doctrine of divine sovereignty is the basis for the Christian’s assurance of salvation and of his eternal security. We are sanctified and glorified on the same basis that we are saved, by grace, due to the sufficiency of Christ and His work at Calvary (see Colossians 2:6). The One who saved us is also the One who will bring that work to its completion (Philippians 1:6). The author of our faith (by divine election) is also the finisher of our faith (Hebrews 12:2).

The doctrine of divine sovereignty is of great comfort to sinners and the source of much consternation for those who are self-righteous. It is incredible that the doctrines of grace, which must include the sovereignty of God and election, are an offense to some Christians. Divine election should be music to our ears. It should cause us to rejoice and to praise God just as it did Paul (see Romans 11:33-36). It should be the basis for gratitude, praise, humility, and service.

When Jesus came to this earth, the express image of the Father, He was “full of grace and truth” (John 1:14). It is interesting to observe the different reactions to the grace of God revealed in Jesus Christ. Sinners were drawn to Him for they knew they were sinners, and they yearned for His grace. The grace of God means that no matter how undeserving men might be, God’s salvation is available on a basis apart from human merit and works. The self-righteous were jealous of the attention Jesus gave sinners. They believed they deserved His attention and they deserved God’s blessings.

This is why the prophet Jonah was so angry that he tried to run from his task of preaching to the lost sinners of Nineveh. He knew that God was gracious and compassionate, and he hated it (see Jonah 4:1-4). Why would Jonah hate grace? Because these unworthy sinners, the Ninevites, would be blessed by God’s grace. And also because he believed that he, and the nation Israel, deserved God’s favor on some basis other than grace.

For the self-righteous, grace is “charity,” and they will have none of it. For the sinner, grace is the hope of God’s favor in spite of our sin. “Amazing grace, how sweet the sound, that saved a wretch like me …” Can you sing these words? I pray that you can, and that you will, by God’s grace, and to His glory.

225 This is my coined term meaning revealed in Scripture.

226 Some of Israel’s privileges belonged to Israel exclusively. These include being the physical seed of Israel, possession of the Law, the temple service, the patriarchs, and being in the physical line of the Messiah. Other privileges, such as the adoption of sons, the glory, the covenants, and the promises are blessings which the Gentile can enter into, along with the Jew.

227 I do not wish to debate at this time the purpose for which individuals were chosen. My point is simply that it was individuals who were chosen or rejected.

228 Moses and Pharaoh are truly counterparts. It was Moses who was in the position to be the next Pharaoh.

229 The Word, from 2 Peter 3:9 and similarly stated in 1 Timothy 2:4, does not inform us that it is God’s sovereign will or purpose to save all men, but that it is His desire. We may not wish to spank our children, but we warn them that we will if we must. So too God does not take pleasure in the eternal damnation of sinners, but it is His will that sinners must perish. In His grace, He saves some. In His righteousness, He punishes the rest.

22. Divine Election is Questioned (Romans 9:14-23)

Introduction

If you have been following along in our study of Romans, the doctrine of election²³⁰ should come as no great surprise to you. In the first three chapters of his epistle, Paul has shown that all men, without exception, fall short of God’s standards for righteousness and thus are under divine condemnation. The Gentiles are guilty before God, because they rejected that which God revealed concerning Himself in creation. Instead of worshipping God, they exchanged the truth of God for a lie and worshipped man-made images or images in their own likeness. In judgment, God has given them over to their sin. The Jews are even more guilty, for they have received the revelation of God through His Law. While they teach the Law and judge others by it, they fail to live up to its standards themselves. Consequently, both Jews and Gentiles are under divine condemnation (see Romans 1:18–3:20).

In the last part of chapter 3 and all of chapter 4, Paul describes the salvation which God has provided for men, apart from works, based solely on God’s grace in the person and work of His Son, Jesus Christ. Jesus died in the sinner’s place, bearing the wrath of God and thus satisfying the requirements of His justice. The benefits of Christ’s death for sinners is gained by faith alone, apart from human works or merit. All those who believe in Jesus Christ are justified by faith and become “sons of Abraham,” saved in the same way Abraham was—by believing God’s promise (see Romans 3:21–4:25).

Paul discusses in chapters 5-8 the consequences of justification by faith. Justification by faith results in great rejoicing. We rejoice over the certainty of the hope of glory which was once lost due to sin. We rejoice in our present trials and tribulations, because God’s love has been poured out in our hearts. We rejoice also in God through our Lord Jesus Christ (5:1-11).

The salvation which God has provided in Christ deals with sin at its very roots. It was in Adam that we sinned and came under the sentence of death. In Christ, all that Adam did to condemn us has been overturned. While Adam’s sin resulted in death for us, Christ’s righteousness assures us of forgiveness and eternal life. Sin reigned because of Adam, but life reigns through Jesus Christ. The outcome is that no matter how great sin might be, God’s grace is always greater (5:12-21).

We were not saved to live as we once did in our transgressions and sins. Not only were we declared righteous, in Christ, we were prepared to live righteously in Him as well. Continuing to live in sin is inconsistent with what happened to us when we died in Christ, to sin, and when we were raised to new life, in Him. While once we were slaves to sin, we are now set free to live holy lives which glorify God. We are thus expected and exhorted to present ourselves as slaves to God and to regard ourselves as dead to sin (6:1-23).

There is a problem. No matter how much we wish to please God and no matter how hard we try to do so, we fail. We fail because we do not have sufficient strength to overcome the sin which reigns in us through our own flesh. Like Paul, we want to serve God and to obey Him, yet we find ourselves disobeying Him instead. Like Paul, we wish to avoid evil, but we find that we do it anyway. As necessary as it may be to live righteously, we cannot do so in and of ourselves (Romans 7).

The solution is found, once again, in the work of our Lord on the cross of Calvary. If we are in Christ, we need never fear divine condemnation for He has delivered us from it. We are assured through the Holy Spirit that we are the sons of God. While we suffer and groan, due to the sin which remains in the world and in our own bodies, we are assured of that day of full release and victory over it. All creation groans with us and eagerly awaits the day of our full adoption as sons of God when the effects of sin will be reversed. The Holy Spirit ministers to us by interceding for us with the Father. Because He is sovereign, we are assured that God’s purposes and promises will be fulfilled. He not only chose us in eternity past, but He has already planned out our lives. He controls all things so that His purposes for our lives will be accomplished. Because of God’s sovereign power and His great love, we know that nothing can separate us from His love or keep us from the good He has purposed for us (Romans 8).

In Romans 9-11, Paul now turns to the role which the Jews play in God’s program. He is explaining Israel’s failure, her rejection of Messiah, and her persecution of the church. He is also explaining how God has incorporated the Gentiles into His program so that both Jews and Gentiles will be saved. In concluding this section, Paul tells us how, in God’s wisdom and sovereignty, He is using the salvation of the Gentiles to bring about the salvation of the Jews.

We are now at the half-way point of Romans 9. Paul began by expressing his great love for his own people, the Jews, his grief over their unbelief, and his willingness to sacrifice himself if it would bring about their salvation (9:1-5). In verses 6-13, Paul has pointed to the doctrine of election as his first explanation for Israel’s unbelief. Not all of physical Israel is that “Israel” which God purposed to bless. God has always selected some to bless and chosen to leave others in their state of unbelief, destined for the judgment they deserve. Paul has already given us two examples of divine election. God chose to bless Isaac, not Ishmael; He loved Jacob and hated Esau.

In our text of Romans 9:14-23, Paul will press his point even further. In verses 14-18, he will contrast God’s choice of Moses and His hardening of Pharaoh. In verses 19-23, Paul will move from specific individuals to two broad groups—“vessels of wrath” and “vessels of mercy.”

All along in his epistle to the Romans, Paul has made use of questions. If I have counted correctly, 75 questions are asked in this epistle. In our text, Paul raises two questions in response to his teaching on the sovereignty of God in salvation and its outworking in divine election. The first question is recorded in verse 14:

What shall we say then? There is no injustice with God, is there?

The second question is raised in verse 19:

You will say to me then, “Why does He still find fault? For who resists His will?”

Comparing the Questions

Our text centers around these two questions, both stemming from Paul’s teaching on the sovereignty of God and on divine election. The premise in both cases is the same: God chooses some for salvation while the rest He has appointed for wrath. The two questions are different, however. We should take note of these differences before we begin to look at each question separately.

(1) The questions are phrased differently:

“What shall we say then?” (verse 14)
“You will say to me then, …” (verse 19)

(2) The questions are raised by different people. The first question is raised by Paul. It deals with the response of Christians (“we”). The second question is raised by another (“you”).

(3) The questions reveal a very different spirit on the part of the questioner. The first question is posed from the perspective of faith and submission to God. The second question is raised in rebellion against God.

(4) The two questions approach the justice of God from a very different point of view. The first question accepts the justice of God and wishes an explanation which assures that it is in no way compromised by His grace in election. The second question challenges the justice of God as unjust. The second questioner would like to misuse the doctrine of election to throw out divine judgment altogether.

(5) The questions are answered differently. The first question is answered without rebuke and with documentation from the Old Testament. The second question is not actually answered at all.²³¹ Instead, the questioner is rebuked for being out of order.

The difference between these questions is evident. The contrast is deliberate. After we study these questions independently, we will seek to explore the differences and to learn the lesson Paul teaches by putting them side by side.

Question 1:
Does Election Make God Unjust
(9:14-18)

What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it does not depend on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, “For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.” So then He has mercy on whom He desires, and He hardens whom He desires.

The question of verse 14 is introduced with the same expression as found in Romans 6:1; 7:7; and 8:31. It implies that a response to the sovereignty of God, particularly to divine election, is expected. The question assumes the reader has rightly understood Paul’s teaching that God chooses to save some and not to save others. The question also suggests that the teaching Paul is engaged in here is difficult to understand and that it may raise questions which should both be asked and answered. The doctrines of the sovereignty of God and divine election do raise questions. It is not wrong to raise them and to look to God for a resolution to the difficulties they raise.²³²

The construction and translation of the question Paul raises (“There is no injustice with God, is there?”) indicates that the questioner does not doubt God’s justice. The question merely expresses an area of tension in the mind of the one listening to Paul’s teaching here. How do we square God’s justice, which we know and believe to be true, with God’s sovereign election of some and not others? If we have no problem here, others surely will, and they will press us for the answer.

Paul’s response (“May it never be!”) is indicative of his conviction that God’s justice is not tarnished or violated by election. Just as the questioner is reluctant to ask the question for fear it may be irreverent, the apostle is quick to affirm the justice of God. God is surely not on trial here as He appears to be when the second question is raised in verse 19.

Paul’s explanation follows in verses 15-18. It has two parts, each introduced by the explanatory word “for” in verses 15 and 17. His explanation covers both sides of election, election to salvation and to condemnation. Moses is chosen of God as an object of divine mercy and compassion (verse 15). Pharaoh is chosen of God as an object of divine wrath (verses 17-18). Verse 16 separates the two illustrations, both coming from the days of Israel’s birth as a nation and deliverance from bondage in Egypt. It spells out the implications of sovereign grace.

The question raised in verse 14 pertains to the righteousness of God due to the fact that He does not treat all men equally. The tension which Paul recognizes in his day is even more pronounced in our own. Equal treatment is required by the law, and inequality quickly is pointed out and protested against. Women who perform the same tasks as men expect to be paid equal wages. One race expects equal treatment with another. How is it then that God can get away with treating people differently? How is it that God can be righteous in justifying one person and condemning another? How is it that God can deal with men differently and ignore their performance?

Paul’s response is recorded in verse 15. He turns to the history of Israel and to God’s dealings with Moses as recorded in Exodus 33. He cites these words which God spoke to Moses: “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.”

We must understand the context in which they were spoken if we are to understand these words. God has led His people out of Egypt. They are now camped at the foot of Mt. Sinai. While God was giving the Law to Moses on the mountain, the Israelites became impatient. Under the leadership of Aaron, they made themselves an idol and began to worship it in a most heathen way (Exodus 32:1-6). Initially, it is God who is angry and Moses who appears to be trying to persuade God to be gracious to His people. When Moses appealed to God on the basis of His reputation, God relented of the destruction of the entire nation (32:7-14).

When Moses went down from the mountain and saw the wickedness of the Israelites, he became angry with them. He strongly rebuked his brother Aaron and ordered the people who would obey to kill those who were out of control. The sons of Levi responded, killing about 3,000 (verses 15-30). Moses then sought to intercede for the nation and to make an atonement for their sin. He even offered himself to God for this purpose (verse 32).

After this follows a series of pleas by Moses in which he besought the Lord to forgive the Israelites as a whole, to abide with them, and go with them into the land of Canaan (32:31-34:9). God persistently assured Moses that he had found favor with Him and that He would go with him (see 33:14,17). Moses persistently pressed God to forgive the nation as a whole and to deal graciously with all of the Israelites, just as He was dealing with him (see 33:12-13, 15-16; 34:9).

A period of time passed before God revealed to Moses and to the people how He would deal with them. During this time and after, as God had instructed (33:4-6), the people stripped off their jewelry as a sign of their mourning and repentance. God continued to show His favor toward Moses but not toward the people. Moses pitched a tent outside the camp. The people stood in respect as Moses entered the tent. When he was in the tent, the cloud descended upon it, stationed at the entrance to the tent. It was here that God communed with Moses face to face, causing his face to glow. While he was in the tent, they worshipped. God was with Moses in intimate communion, but He remained distant from the people (33:7-11).

Moses wanted even more of God than speaking with Him face to face. He wanted to see God face to face. This was not possible, but God did permit him to see His glory, partially veiled. He granted Moses to see Him from the back side, sheltered by a rock and by the hand of God (33:18-23; 34:6-8). Both when this request was granted Moses and when God’s glory was revealed to him, God spoke to Moses concerning His mercy:

“I Myself will make all My goodness pass before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (Exodus 33:19).

Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations” (Exodus 34:6-7).

Several things command attention in these words which God spoke to Moses. First, God’s glory, which Moses asked to see (Exodus 33:18), is seen partially in His goodness. This is why God caused His goodness to pass before Moses. Second, God’s glory is evidenced in His sovereign grace. Moses knew that all Israel was guilty and worthy of death. He could not ask for justice; he could only plead for grace. But Moses asked for too much. Moses asked God to be gracious to every Israelite. God’s response is found in the words by Moses cited above. God’s grace, in order to be grace, could not be granted to every Israelite. It must be sovereignly granted to some.

There is a third element in God’s response: His goodness is not only revealed in forgiveness but in condemnation. God’s grace was shown to thousands whom He forgave. But His grace cannot be extended to all lest justice be set aside. God’s goodness includes not only grace but justice. Thus, while God may sovereignly bestow His grace on some, He must also sovereignly punish others. He will not “leave the guilty unpunished” (34:7). When Moses asked for grace to be granted to every Israelite, he was asking for that which would have been unrighteous. God’s justice requires that He punish sinners. His grace enables Him to sovereignly forgive some. It is not failing to save all which would be an injustice, but failing to judge many. God’s sovereign election of some to salvation is completely just.²³³

Paul will take up this matter of God’s justice and divine condemnation in verse 17. Before he moves on to this side of God’s goodness, he underscores the implications of divine election in verse 16:

So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

Divine election in no way impugns the righteousness of God. This is a wrong inference, an incorrect implication of what Paul has been teaching. The implication Paul wants to leave with the Christian is this: our election does not depend upon us at all, but upon God.

Paul is not content to have his point understood in general. His words in verse 16 span the whole spectrum of human works. He specifies that our election is not determined by either our will or our works.²³⁴ God did not elect some based upon our commitment to Him or our resolution to be faithful. Neither is our election based upon our faithfulness in carrying out that which we have willed. Running is an exercise of endurance. While we should run the race with patience,²³⁵ it is not our endurance which secures our election.

What a glorious truth! God’s choice of men, and the salvation which He has purposed, is not dependent upon man’s will nor his works. This is precisely what John’s Gospel teaches:

But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

Divine grace, as evident in election, assures us that God is just and that we are justified. Salvation is God’s work, all of grace. We are saved by grace. We are sanctified by grace. By His grace we are kept eternally secure. For this, we shall be eternally grateful.

Few will struggle with those whom God has chosen to be recipients of His grace. The problem for most is with those whom God rejects, those whom God has destined for eternal torment. Many things can be said on this point. For example, it must be said that all those whom God “hardens” (to use the terminology of Paul in our text) have also hardened their own hearts. God does not condemn any who are innocent²³⁶ to eternal torment, but only the guilty. Likewise, those whom God chooses to save are also guilty, but are granted His grace. No one goes to hell simply because God arbitrarily determined they would, but because they have rebelled against God and against His law. This is what Romans 1-3 is all about. This is also what Romans 10 is about.

But here, Paul chooses Pharaoh to illustrate that God’s election is not only positive (saving grace), but negative (divine hardening and condemnation). Pharaoh is the counterpart of Moses.²³⁷ Pharaoh was the enemy of Israel. He is the one whom God raised up to resist Him and to persecute His people. Moses was the one whom God raised up to deliver His people. Just as God loved Jacob and hated Esau (verse 13), so He chose to manifest His grace to Moses and His wrath toward Pharaoh.

The hardening of Pharaoh’s heart had one thing in common with God’s favor toward Moses—both were purposed to promote the glory of God. Why did God raise up Moses and the nation Israel? To demonstrate His power and to proclaim His name to all the earth. God’s power was dramatically demonstrated when Pharaoh stiffened his neck and said, “Who is the God of Israel, that I should obey Him?” (Exodus 5:2). The plagues were God’s response to Pharaoh’s stubborn refusal to let the Israelites go. The plagues were a dramatic demonstration of God’s power, a power vastly superior to the power of Pharaoh and of Egypt. Because of what God did to Pharaoh and to Egypt, God’s name was proclaimed. The nations with whom Israel would come in contact knew all too well of God’s power, and they feared it (see Exodus 15, especially verses 14-16).

Paul’s point will go even farther than this, for now it is the hearts of the Israelites which God has hardened. He is about to show his readers that just as Pharaoh’s hardened heart was the occasion for the salvation of the Israelites, so Israel’s stubborn unbelief has become the occasion for God’s salvation of the Gentiles. If God would not be glorified by Israel’s faith and obedience, He will be glorified by her obstinate unbelief and persecution. The Book of Acts makes it abundantly clear how this took place (see Acts 8:1, 4; 11:19-21).

Verse 18 brings us to the second “so then” of our passage:²³⁸

So then He has mercy on whom He desires, and He hardens whom He desires.

Paul concludes here not so much by pointing out something new as by restating the premise with which he began. His readers have heard him correctly. God is sovereign. He determined a plan before time began. He chose some to be saved, to be plucked by grace from the path which leads to destruction. He chose to harden others, to allow them to persist in their unbelief and to plunge themselves into hell. The choice, as Paul will later point out, is one which men themselves make. The choice, as Paul here points out, is a choice which God first makes. God’s sovereignty not only tolerates election but necessitates it.

Question Two:
Why Does God Still Find Fault?
(9:19-23)

You will say to me then, “Why does He still find fault? For who resists His will?” On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use? What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory.

As pointed out at the beginning of our study of this text, the question raised in verse 19 is very different from that which we find in verse 14. The first question was raised humbly, out of genuine concern; this question is raised arrogantly, in defiance toward God. We might paraphrase it this way:

So what is the big deal? What is God’s problem? Why does He blame me for those things which He made me do?

Notice first what is said or implied by the question raised in verse 19. The assumption is that God does condemn men for their unbelief and their sins. “Why does God still find fault?” God still has not given up. He still persists, stubbornly they seem to think, in finding men guilty of their sins. In addition, the assumption is granted that God is indeed sovereign: “Who resists His will?” Notice further that the assumption is that it is wrong for God to condemn men, even though He has done so and persists in doing so.

Additionally the whole orientation is wrong. God is acknowledged to be the One judging men, and yet the questioner has taken the seat of the judge by asking this question. And the questioner has seated God in the seat of the defendant, the accused. Now God is expected to explain His actions to men. God is being judged and condemned by men for condemning men! How amazing is Satan’s work of turning things upside down.

The answer to this question is not given here, not because the issue raised should not be aired. The problem is the spirit with which it is raised. The question assumes that if God is sovereign and He has determined all that will happen, then men are no longer responsible. The premise is correct: God is sovereign. God does choose whom He will save and whom He will harden. The conclusion is entirely wrong. The question assumes that if God is sovereign, men are not to be held accountable for their deeds. The answer given later is that God’s sovereignty is such that it gives men a choice and holds them accountable for it.

Notice three significant things about Paul’s response here:

(1) Paul in no way backs off of what he has taught. He does not try to soften his teaching nor does he feel the need to clarify or defend what he has previously taught. This is an important point because the question is only valid if the premise is valid. The premise of the question is that God is sovereign, and that He does choose to save some but not others. If the premise was wrong, then Paul would have corrected it here and now. But he does not correct the premise. This further confirms that Paul is teaching the doctrine of individual election, one which determines the destiny of all men, including those whom God purposed to save as well as those whom He chose to harden.

(2) Paul indicts the questioner for talking back to God. The question and the questioner are out of order. Here is a question which should never have been asked.

(3) Paul refuses to answer this question at this time. Paul’s response here is not an answer to the question. As in Jesus’ days, no matter how true, how self-evident Jesus’ answers were the unbelieving heart would not accept them. To answer this question here and now would have been to respond to a fool according to his folly. Here Paul puts the questioner in his place in verses 20 and 21 and then restates his teaching in broader terms in verses 22 and 23.

Paul intends to put men in their place in verses 20 and 21. God is the Creator; we are creatures, created by God. In such a world, God, not men, gives the orders and passes judgment. When men begin to judge God, something has gone desperately wrong.

I taught school in a state prison where the guards wore white shirts and the inmates wore brown shirts. Whenever one of the inmates complained or criticized Mr. Look, the guard, he would respond, “Well, well. They told me that in this place the men who wear the white shirts got to tell the men in the brown shirts what to do.” Following Mr. Look’s logic and terminology, God is wearing a white shirt, and men can only wear brown.

(4) Paul’s response to this question assumes that God is the Creator of human life, and thus He has the right to use men as He chooses, including the determination of man’s eternal destiny. The imagery of the potter occurs several times in the Old Testament.²³⁹ The two texts from which Paul seems to draw, and to which he refers in Romans 9:20-21, are found in Isaiah and Jeremiah:

“Woe to the one who quarrels with his Maker—An earthenware vessel among the vessels of earth! Will the clay say to the potter, ‘What are you doing?’ Or the thing you are making say, ‘He has no hands’? Woe to him who says to a father, ‘What are you begetting?’ Or to a woman, ‘To what are you giving birth?’” Thus says the Lord, the Holy One of Israel, and his Maker: “Ask Me about the things to come concerning My sons, And you shall commit to Me the work of My hands. It is I who made the earth, and created man upon it. I stretched out the heavens with My hands, And I ordained all their host. I have aroused him in righteousness, And I will make all his ways smooth; He will build My city, and will let My exiles go free, Without any payment or reward,” says the Lord of hosts (Isaiah 45:9-13).

The word which came to Jeremiah from the Lord saying, “Arise and go down to the potter’s house, and there I shall announce My words to you.” Then I went down to the potter’s house, and there he was, making something on the wheel. But the vessel that he was making of clay was spoiled in the hand of the potter; so he remade it into another vessel, as it pleased the potter to make. Then the word of the Lord came to me saying, “Can I not, O house of Israel, deal with you as this potter does?” declares the Lord. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel. At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it. “So now then, speak to the men of Judah and against the inhabitants of Jerusalem saying, ‘Thus says the Lord, “Behold, I am fashioning calamity against you and devising a plan against you. Oh turn back, each of you from his evil way, and reform your ways and your deeds.”’ But they will say, ‘It’s hopeless! For we are going to follow our own plans, and each of us will act according to the stubbornness of his evil heart’” (Jeremiah 18:1-12).

The Isaiah 45 text draws our attention to a very important truth which relates to Israel. The image of God as Creator goes beyond His creation of Adam and Eve in the garden or even of God as the Creator of all men. God is described in the Old Testament as Israel’s Creator as well (see Isaiah 44:2; 45:11; 54:5). Just as God made man from the dust of the earth—ignoble stuff that it is—so God made Israel from less than noble stuff. Israel’s origin from such humble stuff should have undermined any false pride she might have. But beyond this, since God created this nation He has the right to do with it as He chooses. He may, if He chooses, use this clay vessel as a vessel of mercy or as a vessel of wrath. He, as Israel’s Creator, can deal with her as He chooses.

This truth brings the blood of many, especially unbelievers, to a boil. “What right does God have to deal with men in such a cavalier way? Who does He think He is?” God’s sovereign right, as the Creator and Ruler of the universe, to save some and condemn others is seen as shameful. And yet, my friends, many of those who would protest against God’s sovereignty, demand the same sovereignty for themselves. They want to be “like God,”²⁴⁰ yet they don’t want God to be like God.

I am speaking specifically here of the so-called “pro-choice” movement, those women who insist that they have the right to decide, without any outside influence or intervention, the fate of the child in their womb. They believe that they have created the child and that it is theirs to dispose of as they wish. They do not call the child “clay” but “the tissue of human conception.” All in all, they believe the decision concerning the life or death of the unborn is their sovereign choice. “Privacy” is really a synonym for “sovereignty.” Is it not amazing that the very thing which the abortionists would condemn in God they commend and even demand for themselves!

The text in Jeremiah is specifically applied to God’s sovereignty as it relates to salvation. While Paul may not quote directly from this text, he is surely referring to it or at least to the lesson which it was meant to convey to Israel. For just a moment, follow me through the message of Jeremiah to see how his words serve to reinforce Paul’s argument in Romans.

In Jeremiah’s text, there is a potter who makes a vessel which does not turn out in a way that pleases him. The potter therefore sets the pot aside and makes another. No one would quibble with his right to do so. After all, he is the potter; the pots are mere clay. God is likened to the potter and Israel to the clay pot. When Israel failed to live up to its task, God was free to set Israel aside and to create another vessel to accomplish His purposes.

The right to do this is not based solely on the fact that God is the Creator, the potter. God’s right to do this is based upon a principle governing the way God deals with men—all men. The principle, which is defined in this text from Jeremiah, might be summarized in this way:

God’s promised blessings and judgment depend upon our response to His Word. Those who repent and request God’s mercy will receive it; those who resist and refuse it will be judged.

Israel presumed upon the grace of God. They seem to have forgotten that God’s promised blessings were based upon His grace. When the nation turned from God, it supposed that God owed them His favor. They thought His blessings would flow to them regardless of what they did. They also supposed that God’s wrath was to be poured out on the Gentiles regardless of what they did. In this text, God makes it clear that He pours out His grace on sinners who repent of their sin and call upon Him for mercy. His wrath is poured out on those who resist and refuse His grace and who persist in their sin. His promised blessings therefore flow to those who will receive them, as undeserved favor. His wrath is poured out on the disobedient who wish to live their lives independently of God.

God’s blessings are promised to any sinner who will receive them, as grace and by means of faith. God’s wrath is promised to all who reject His grace. Worked out, this principle explains why God has rejected Israel for a season and why so many Israelites are in unbelief and under divine judgment. This principle also explains how God could, through Jonah, prophesy coming wrath upon the Ninevites and then forgive them when they repented.

God has the right to do as He chooses with men whom He has created. But God’s dealings with men are not capricious. They are based upon those principles which He Himself has declared. The Israelites, who were promised His blessings, are now in unbelief and under divine condemnation. They are so, not because God is arbitrary and unpredictable in His dealing with men, but because He consistently keeps His Word and deals with men in accordance with the principles He has laid down. So too God is presently pouring out His favor on Gentiles because these Gentiles have repented and requested His grace. God is dealing with men in accordance with the principles given by Him in His Word.

While Romans 9 has a strong emphasis on the sovereignty of God, as implemented through divine election, it does not ignore the doctrine of human responsibility which will be much more fully developed in chapters 10 and 11. If the objector who raised the question in verse 19 were to study Jeremiah 18, he would understand why God deals with Israel (and with mankind in general) as He does. God’s sovereignty does not rule out man’s responsibility. God is sovereign, and man is responsible. The two truths are compatible. The premise of the objector (If God is sovereign, man is not responsible) is incorrect.

The doctrine of election is spelled out in broader terms in verses 21 and 22. These individuals (Isaac and Ishmael, Jacob and Esau, Moses and Pharaoh) are not exceptions; they are examples. They illustrate the principle of divine election, a principle which extends and applies to every human being. Ultimately there are only two categories, only two destinies: By divine choice, a man is either a “vessel of wrath” or a “vessel of mercy.”

Notice that Paul’s statements in these two verses are posed as questions. They are not statements, per se, but questions. These questions seek to put the questioner in his place, or rather, to remind the questioner of what his place is. God is the potter; we are the clay. The clay does not have the right to question the potter.

As I understand these verses, Paul is refusing to explain God’s actions and is rebuking the questioner for raising the question. It is not that Paul has no answer. Man is eternally condemned, not only because God has not chosen him (Romans 9), but because he has not chosen God (chapter 10). God’s sovereignty is so great that He can allow men to make choices and still be in complete control. When we make our choice, we are responsible for that choice. We dare not seek to blame God for our sin or for the judgment which it brings on us. When we choose to sin, the “Devil did not make us sin,” and neither did God (see James 1:13-15). When all other explanations are set aside—indeed, even if there were no other explanation for divine election—God is God, and therefore He can do as He chooses with those whom He created, for His glory and for His purposes. God did not create men so that He might serve our purposes, but that we might serve His purposes.

Verse 23 puts this whole matter of “vessels of wrath” and “vessels of mercy” into perspective. Verse 22 speaks of God as enduring with much patience the “vessels of wrath” which He has created. Why does God let the wicked go unpunished so long? Why does God not deal more quickly with the wicked? This divine delay in judging sinners is often the source of great agony to the true believer (see Psalm 73, for example). Paul gives us one answer to this question: God’s delay in judging sinners is for the benefit of the elect.²⁴¹ Both the glory of God and the judgment of God are future events. God has chosen to delay judging sinners because, as I understand it, this is a part of the revelation of His glory. God is therefore glorified not only by the salvation of the elect but by the condemnation of the non-elect.

Conclusion

Some Christians seem to think God is glorified only by the salvation of sinners. This is not the case. God is equally glorified by the condemnation of sinners. Moses and the exodus of Israel from Egypt glorified God. Pharaoh’s hardened heart and his resistance against God and His people also glorified God. All of God’s creation will ultimately bring glory to Him. The ultimate question is not whether God will receive glory. The ultimate question for you is whether He will be glorified by your salvation or by your condemnation. God has nothing to lose and everything to gain. You have everything to lose or everything to gain.

The principle laid down by Jeremiah still holds today. God has promised to forgive and to bless those sinners who repent and who will receive His mercy. God has promised to judge those who resist and reject His grace. Will you cry out for His grace and be saved?

There are many who misapply the doctrine of election. They reason something like this:

“Either God has chosen to save me, or He has chosen to reject Me. It really doesn’t matter what I do; it only matters what God has chosen to do.”

If you put the blame on God for your condemnation, you are responding to God in the same way as the questioner in verse 19. And Paul’s rebuke to him rightly applies to you. The offer of salvation has been given. Those who receive Christ by faith will be saved. Those who reject Him will be condemned. What is your choice?

One of the key words in our passage is the word “mercy.” In tracking the use of this word in the New Testament, I learned something very significant: No one ever called upon our Lord for mercy and was turned away.²⁴² No one ever came to our Lord and asked for mercy and received a response like: “Well, you are not one of the elect. I’m sorry, you’ll have to go away.” Every individual who asked Jesus for mercy in the gospels received it. Those who spurned His grace were condemned.

The doctrine of election is true. It is vitally important. But the doctrine of election is not brought up by Paul until Romans 9. It is a doctrine every Christian needs to understand. It is not a doctrine every unbeliever needs to know. Unbelievers need to know that they are sinners and that the wrath of God awaits them. They need to know that God has provided a way of escaping His wrath and of entering into His promised blessings. That “way” is “the Way, the Truth, and the Life” (John 14:6). No one comes to the Father except through Jesus Christ. By His death, Jesus suffered God’s wrath on the sinner. By His life, you can be given new life. Receive this gift. Call upon Him for mercy, and He will forgive; He will save.

There is only one instance in the gospels when a request for mercy was made and denied. It is so important I want to remind you of it:

“Now there was a certain rich man, and he habitually dressed in purple and fine linen, gaily living in splendor every day. And a certain poor man named Lazarus was laid at his gate, covered with sores, and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. Now it came about that the poor man died and he was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. And in Hades he lifted up his eyes, being in torment, and saw Abraham far away, and Lazarus in his bosom. And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool off my tongue; for I am in agony in this flame.’ But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. And besides all this, between us and you there is a great chasm fixed, in order that those who wish to come over from here to you may not be able, and that none may cross over from there to us.’ And he said, ‘Then I beg you, Father, that you send him to my father’s house—for I have five brothers—that he may warn them, lest they also come to this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ But he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent!’ But he said to him, ‘If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead’” (Luke 16:19-31, emphasis mine).

When the day of judgment has come or when the day of our death comes, there will no longer be an opportunity for mercy. The time when God’s mercy is extended to sinners is now. The day of judgment rapidly approaches. Do not delay, my friend. Plead for mercy, and He will grant it. God’s justice will be executed. We must not doubt this. God’s mercy is now offered. Take it, today.

Allow me to conclude this message with a final thought to ponder. The doctrine of election is not obscure; it is not hard to prove. It is only hard, for some, to accept. Those who may be predisposed to reject divine election would like us to think that this doctrine is not taught in the Bible. In our text, it is taught clearly, emphatically, categorically, repeatedly. If men reject this doctrine, it is not because it is not taught in the Bible, but because men will not accept it. Nothing is clearer in our text: the sovereign God chooses some and rejects others, and He does so in a way that reflects His sovereignty and preserves man’s responsibility.

230 In short, the doctrine of election is the teaching of the Bible that God chooses to save some men from their sins and to allow others to face the condemnation which their sins deserve. The doctrine of election focuses on the divine side of salvation. It is two-sided, in that God both chooses whom He will save and whom He will condemn.

231 The question raised in verse 19 is answered with a barrage of questions from Paul. Those who genuinely seek to know and to obey God have many (not all) of their questions answered. Those who do not merely end up with a longer list of unanswered questions. Jesus often answered the questions of his opponents with one or more questions (see, for example, Matthew 21:23-32).

232 This does not mean, however, that we can explain every difficulty to our satisfaction. In some cases we must simply accept the truths which are taught, even though we may find it impossible to completely harmonize them with other truths. The sovereignty of God must be accepted, along with the doctrine of human responsibility. The deity of our Lord Jesus Christ must be accepted, along with the doctrine of His humanity. How the two blend together may be a mystery, but both truths are clearly taught in Scripture and must therefore be accepted as true.

233 Let us not forget what Paul has already told us in Romans 3. By punishing His Son on the cross, God is both just and the justifier of those sinners who believe by faith in Jesus (3:26).

234 Compare here Philippians 2:13 where willing and working are both the result of God’s work in us.

235 See Hebrews 12:1.

236 We know from Romans 3 that all are guilty before God. We are sinners by birth (Psalm 51:5; Ephesians 2:1-3) and by choice (Romans 1:18-3:20).

237 We should recall from the account of Moses in Exodus that Moses was taken into the household of Pharaoh and made a member of Pharaoh’s family. For all intents and purposes, Moses could have been Pharaoh (see Hebrews 11:24-26).

238 The first “so then” came in verse 16. Both times this expression indicates the outcome or result of God’s sovereign election.

239 Isaiah 29:16; 41:25; 45:9; 64:8; Jeremiah 18:6.

240 See Genesis 3:5 and Isaiah 14:12-14.

241 It is interesting to look at the context of Exodus 9:16, which Paul has cited above. In verses 15 and 16, we find these words which agree with the point being made here in verse 23: “For if by now I had put forth My hand and struck you and your people with pestilence, you would then have been cut off from the earth. But, indeed, for this cause I have allowed you to remain, in order to show you My power, and in order to proclaim My name through all the earth” (Exodus 9:15-16).

242 See for example, Matthew 15:21-28; Luke 17:11-19; 18:35-43.

23. Israel’s Failure Is the Scripture’s Fulfillment (Romans 9:24-33)

Introduction

My father and my uncle were golfing when one of them hit his golf ball into a swamp close to land. Perhaps it is a family trait, but neither of them were willing to lose that ball. Uncle Roy reached out into the murky water as far as he could, but he could not quite reach the ball. Calling to my Dad for help, he said, “Byron, why don’t you hold onto your club, and hold it out so I can hang on to it and reach the ball?” Bracing himself, my Dad extended his club over the water. Uncle Roy then suspended himself over the water clinging to the golf club blade.

I am not sure who made the fatal error, but somehow both my dad and my uncle ended up in the swamp, laughing uproariously as they emerged soaking wet. Up on the hill, the golf pro giving lessons watched the fiasco, shaking his head in disbelief. “What a couple of clowns,” he must have muttered to himself.

Since neither my dad or my uncle give up easily, they plucked the ball out of the water, along with several others, and proceeded with their game. What the pro saw next completely astounded him. Stepping up to the ball, my uncle hit it toward the flag a good distance away where it sank neatly into the cup. My dad then stepped up and did precisely the same thing.

Seeing such a thing happen twice in a row must have been quite a surprise. The clown-like behavior of those two golfers before they accomplished such a feat must have made the sight even more incredible. How many shots like this had the pro ever made? Indeed perhaps he had never made such a shot in his life. And he worked so hard at the game. How could two clowns make such incredible shots when he had not? Without even trying, those two were successful when others had tried hard and failed.

When someone succeeds without even trying, we try to be gracious, especially if we have failed with great effort. We are naturally inclined to resent the success of those who do not strive for it. This is precisely the case with the Gentiles and the Jews. In the final verses of Romans 9, Paul summarizes the state of affairs with both Israel and the Gentiles. He says that the vast majority of the Jews have labored hard to earn their own righteousness while the Gentiles have attained righteousness with no effort at all. Does this make sense? Does it seem fair? How can this be?

The ninth chapter of the Book of Romans was written with this dilemma in mind. Chapters 9-11 of Romans were written to explain Israel’s condition in the light of God’s promises and in the light of the salvation of many Gentiles.

In verses 1-5, Paul introduces this section by conveying his deep love for his own people, Israel, his grief over their unbelief, and his willingness to give himself up for their salvation if this were possible. Paul does not display a kind of cool objectivity as though the fate of his fellow-Israelites does not matter to him. No; he is on Israel’s side. But first and foremost he must be true to God and to His Word. Later he will explain how his ministry to the Gentiles contributes to the salvation of the Jews. For now he wants us to understand his great love for his people and his grief over their unbelief.

In verse 6, Paul raises a concern which highlights and demonstrates his method as he explains Israel’s unbelief in contrast to the salvation taking place among the Gentiles. The issue at hand is this: … it is not as though the Word of God has failed (9:6).

This is a very legitimate response. We know that in the Old Testament, as in the New, salvation comes to those who believe God’s Word. The writer to the Hebrews sums up the faith of the Old Testament saints in these words:

All these died in faith, without receiving the promises but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth (Hebrews 11:13).

Paul goes to great effort in Romans 4 to show that Abraham was justified by faith and not by works. He believed in God’s promise, and on the basis of faith, he was justified.

Just as individual salvation is based upon the promises of God, Israel’s hope as a nation is based on God’s Word. God has made promises to the nation which may appear to have failed in the light of Israel’s unbelief. In chapters 9-11, Paul sets God’s promises to Israel and Israel’s history side-by-side. His whole purpose is to show the reader that all that has happened to Israel is in complete harmony with God’s Word concerning Israel. Israel’s present condition does not prove to be an embarrassment to anyone who believes God’s Word. Israel’s condition is evidence of the faithfulness of God’s Word and of His sovereignty in history as He brings about the fulfillment of His every promise.

The matter of the faithfulness of God’s Word is not important only to the Jews. The Christian serves the same God of the Old Testament. The Christian receives God’s promised blessings as a true son of Abraham. We who are Gentile believers are blessed by God’s grace in bestowing on us those things which He promised the true Israelite. If God’s Word, as revealed in the Old Testament, has proven to be unreliable, then His Word in the New Testament is unreliable as well. Every Christian should be convinced of the faithfulness of God’s Word. Nothing proves it more convincingly than Paul’s inspired words in Romans 9-11.

The Structure of Our Text

Our attention will be focused on verses 24-33 in this lesson. These verses fall into three main divisions:

(1) The salvation of Gentiles and the Old Testament Scriptures — Verses 24-26

(2) The preservation of the Jews and the Old Testament Scriptures — Verses 27-29

(3) Israel’s failure, the salvation of the Gentiles, and the Old Testament Scriptures — Verses 30-33

Our Approach

Our approach will be to study verses 24-33 in the light of Paul’s goal, expressed in verse 6, and in the light of Israel’s condition described in verses 30 and 31. Quotations from the Old Testament constitute the majority of our text. Paul cites from the writings of two prophets, Hosea and Isaiah, showing that the unbelief of the Jews and the belief of the Gentiles perfectly fulfills God’s Word. Israel’s state of affairs demonstrates the faithfulness of God’s Word. God’s Word has not failed; it has been fulfilled.

Review

Israel’s unbelief should not be viewed as an unexpected event nor should her failure cause one to doubt the faithfulness of God or His Word. The Old Testament Scriptures explain Israel’s condition and her future. They provide several lines of explanation for Israel’s failure. Paul lays out these lines of evidence in Romans 9:16-33 and beyond.²⁴³ First, Israel’s unbelief should be viewed in the light of divine election, a principle which governs God’s relationship to Israel and which continues to govern His relationship to all those on whom He bestows divine grace. God never promised to bless all of the seed of Abraham. He selectively blessed Abraham’s seed. Thus, God chose Isaac and rejected Ishmael (9:7-9). God chose Jacob and rejected Esau (9:10-13). God chose to use both Moses and Pharaoh to proclaim His name and to demonstrate His power. He chose to use Moses as a “vessel of mercy” and Pharaoh as a “vessel of wrath” (9:15-18).

God’s selection of some for blessing and others for condemnation is independent of the merits of those whom He chooses. His choice is a sovereign choice. His blessings are granted in accordance with grace and not works. This means that our salvation and our enjoyment of God’s blessings do not depend upon our worth or our works but on God (9:16).

Not Only Israel Will Be Saved:
Expanding the Definition of “Not Israel”
(9:24-26)

What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, even us, whom He also called, not from among Jews only, but also from among Gentiles. As He says also in Hosea, “I will call those who were not My people, ‘My people,’ and her who was not beloved, ‘beloved.’” “And it shall be that in the place where it was said to them, ‘you are not My people,’ There they shall be called sons of the living God” (Romans 9:22-26).

Paul is dealing with the difficulty of the widespread unbelief of the Jews. Only a small minority of Israelites have believed in Jesus as their Messiah, contrasted with a larger number of Gentile saints. How can it be that God has made so many promises to the nation Israel which have not been fulfilled and which appear at the moment to have little hope of fulfillment? Does Israel’s failure to trust in Jesus not only mean that the Israelites have failed but that God’s promises have failed as well? Is Israel’s failure also a failure of the Word of God? Is God’s Word reliable? Could they count on it; can we? Can we stake our eternal future on the promises of God in His Word?

Paul answers the question concerning Israel’s failure and the trustworthiness of God’s Word in several parts in chapter 9. His first answer comes in verses 6-23 as he begins to explain in verse 6 that God’s promises were more selective than some might think. God did not promise to bless all of the physical descendants of Israel, but only some. The blessing was passed down through the descendants of Abraham, with God designating the line through which they would pass. Abraham’s blessings were passed on through the seed of Isaac but not Ishmael. Though Isaac had two sons and Esau was the elder son, God designated that His blessings would be passed down through Jacob and not Esau.

Were some troubled that most of the Jews had not come to faith and had not experienced God’s blessings in Christ? God did not promise to bless all, but only some. God chose some, and He rejected others. The first explanation for Israel’s national unbelief is found in the doctrine of divine election, as we studied in our previous lesson. Not all physical Israelites are true Israelites. Not all Jews were promised God’s blessings or chosen to receive them.

We realize when we reach verse 23 that there are two kinds of Israelites: those who were promised God’s blessings and those who were not—those who were chosen and those who were rejected—those who were chosen as “vessels of mercy” and those who were appointed to be “vessels of wrath.” Physical Israelites fall into two groups—the larger group is that of the non-elect; the smaller group is made up of those whom God purposed to save. And so we see one reason why so many Israelites have failed to come to Jesus Christ for eternal life.

If in verses 6-23 Paul has focused on the Jews, in verses 24-26 he turns to the Gentiles. One reason for the Jews’ unbelief is that God did not choose to bless every Jew. The reason for the salvation of the Gentiles is that God did purpose to bless some Gentiles, as well as some Jews.²⁴⁴

To prove the faithfulness of God’s Word, Paul turns to the Old Testament prophecy of Hosea, showing that Hosea had prophesied the salvation of the Gentiles. Paul cites from Hosea 2:23 and 1:10 to show that God long before had promised to make those who were “not God’s people” “God’s people.” Paul uses this text in his argument to show that God promised in the Old Testament to save some of the Gentiles and not just Jews.

Paul means much more than this when he cites from Hosea’s prophecy. In their original setting, Hosea’s words were not spoken to Gentiles. Neither were they intended to inform the Jews that God was soon going to save many from among the Gentiles. This is clearly taught elsewhere.

Hosea’s prophecy was written to Israel. The nation of Israel was divided into two kingdoms after the reign of Solomon, during the reign of his son Rehaboam.²⁴⁵ Ten tribes rebelled against Rehaboam and followed Jeroboam, becoming known as the northern kingdom of Israel. The other tribes followed Rehaboam as their king and became known as the southern kingdom of Judah with Jerusalem as its capital. The northern kingdom of Israel was disobedient to God, and her judgment was to be carried off by the Assyrians. These Israelites were carried off and dispersed among the nations, not returning to the land of Israel. The Jews of Judah, the southern kingdom, were later taken captive by the Babylonians, and a remnant of them returned to their land to rebuild the temple and the city of Jerusalem. The ten tribes of Israel were dispersed, virtually lost or assimilated into the heathen nations where they were taken as captives.

Hosea’s task was to expose Israel’s sin and to warn this northern kingdom of the judgment of God about to come upon them. He was to inform Israel that because of her sin, God was going to disown her for a time and deal with her as though she were not His people. God dramatically illustrated this through the prophet Hosea. Hosea was instructed to marry a harlot. Although Gomer married Hosea, she continued to live as a harlot and bore “children of harlotry” (1:2). Because of her harlotry, no one could really know who the father of her children were. Jezreel, the name given the first son, meant, “God will scatter.” This child was a warning of the impending captivity of Israel. The second child, a daughter, was named, “Lo-ruhamah,” meaning “no compassion.” God was not going to have compassion on Israel when He sent the Assyrians to devour Israel as His chastening rod. The third child was a son named “Lo-ammi,” meaning “not My people.” It was as though Hosea was saying, “This son is no child of mine!” So too Israel was no longer God’s “son.” Her sonship was taken away. Israel would be dealt with as though she was no longer God’s chosen.

If chapter 1 of Hosea has a message of doom, chapter 2 follows with a word of hope. After a time of chastening, God promised to restore Israel to a place of blessing. Those who were shown “no compassion” would later receive compassion, and those who were declared, “not My people,” would be called, “My people” (2:1).

Those who were “not God’s people” would become “His people.” Those who were called, “not My people” and who would later be called, “My people,” were Israelites, not Gentiles. But in the process of divine judgment, the Israelites were so absorbed into the Gentile nations that they were considered “lost”—the “lost tribes” of Israel. These Israelites were far more than figurative Gentiles; they were literally Gentiles because of their sin and the judgment God brought upon them.

And yet there was hope for these rebellious and sinful Israelites. Though they would become Gentiles, they were still promised restoration to God’s favor and blessings. These “non-Israelites” were to become, once again, the people of God. What a word of hope for Israel!

Paul simply took the principle underlying God’s dealings with Israel and applied it to the Gentiles. If God could declare heathen Israelites to be Gentiles and then later declare them to be His people, He could do the same for Gentiles. God had promised to make “non-Israelites” into “Israelites.”

What a word of hope to a believing Jew. It was the promise of Israel’s future restoration and blessing. What a distressing word to an unbelieving Jew. They believed that in order for a Gentile to enter into the blessings promised to Israel, the Gentile must first become a proselyte, a Jew. They believed the door through which any Gentile must pass to enter into God’s blessings was marked “Jews Only.” The Jews believed that only by circumcision and submission to the Law of Moses could any Gentile be blessed of God.

The Jew had to realize that he must be saved in virtually the same way as a Gentile. How humbling! Jews and Gentiles must enter into God’s blessings by one door, and that door is the Lord Jesus Christ. That door cannot be entered by works or by clinging to one’s physical line of descent. It can only be entered by faith. The gospel is the great equalizer. Jew and Gentile, slave and free, male and female are on the same level as far as obtaining righteousness by God’s means.

Paul’s citation from Hosea is powerful evidence that God purposed to save the Gentiles and that this was recorded in the Old Testament Scriptures. It was stated in God’s promise to Abraham early in the Book of Genesis (12:3) and reiterated much later in the prophecy of Hosea. God purposed to bless both the Jews and the Gentiles. He would do so by sending His Messiah, born of the Jews. While Israel was to be the source of God’s blessings, both Israelites and Gentiles were to be the recipient of these blessings.

In verse 6 Paul teaches that only some Israelites are true Israelites. He goes further in verses 25 and 26, showing from the Old Testament prophecy of Hosea that those whom God will bless come from among the Gentiles as well. “Not My people” is extended by Paul to mean not only the Israelites, whom God rejected for a time, but the Gentiles. Unbelieving Jews are no better than unbelieving and disobedient Gentiles. Both fall within the category of “not My people.”

Not All Israel Must Be Saved
(9:27-29)

And Isaiah cries out concerning Israel, “Though the number of the sons of Israel be as the sand of the sea, it is the remnant that will be saved; for the Lord will execute His word upon the earth, thoroughly and quickly.” And just as Isaiah foretold, “Except the Lord of Sabaoth had left to us a posterity, we would have become as Sodom, and would have resembled Gomorrah.”

In Paul’s day, a Jewish believer or a Gentile believer might look about and see but a handful of Jewish Christians. With so few Jewish saints, how could God’s promises be fulfilled? Paul teaches in verses 27-29 that Israel’s future requires only a remnant to be saved. Israel’s hope does not depend on large numbers of Jewish believers; her hope depends upon God, who has always kept their hope alive by preserving a righteous remnant.²⁴⁶

Paul now turns from Hosea’s prophecy to the prophecy of Isaiah. Hosea’s prophecy was addressed to the northern kingdom of Israel concerning their coming captivity at the hands of the Assyrians. Isaiah’s prophecy is directed to the Jews in the southern kingdom of Judah concerning their captivity at the hands of the Babylonians. Though the Jews of Judah were many (like the “sand of the sea,”²⁴⁷ Isaiah 10:22), the judgment of God would reduce their numbers to but a small remnant. Only a remnant would return to their land.

This remnant was due to the grace of God and to His faithfulness in keeping His promise to the patriarchs, Abraham, Isaac, and Jacob. The Jews of Judah were judged by God for their sin and rebellion against Him, just as the Israelites of the northern kingdom had been. If God had dealt with the Jews of Judah as their sins deserved, there would be none left; there would be no remnant. Judah’s fate is both compared and contrasted with that of Sodom and Gomorrah. Judah’s sin was like that of Sodom and Gomorrah (see Isaiah 1:7-10). If God had dealt with Judah as He dealt with Sodom, there would be no one left. But God preserved a remnant so that His promised blessings might be poured out on the Jews in the future.

Did some struggle because so few Jews had trusted in Jesus as the Messiah? The fact is there are some who believe. There is a remnant left so that God’s purposes and promises will be fulfilled. It only takes one Jewish man and a Jewish woman for the nation to survive. Where there is a remnant, there is hope. God promised to preserve a remnant, and those in Paul’s day could rejoice that there was still a remnant in their own day. Divine discipline reduced Israel’s numbers considerably. Divine grace preserved some so that God’s promises are sure.

The Situation Summed Up
(9:30-33)

What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; but Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, just as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense, and he who believes in Him will not be disappointed.”

Israel’s condition, along with that of the Gentiles, is now summed up and is the basis for Paul’s extended discussion in Romans 9-11. The causes of this condition are also identified.

Gentiles²⁴⁸ have attained righteousness without even having sought for it. Israel on the other hand has pursued righteousness through law-keeping and yet has failed to attain it. Without even trying, Gentiles have been made righteous; trying as hard as they could, the Jews have failed.

How could this be? How could the Jews with all of their privileges and persistence not succeed at attaining righteousness? How could Gentiles stumble onto righteousness with no effort at all? It hardly seems fair, at first. Surely it poses a problem. What did the Gentiles do right which the Jews did wrong? The answer is given in verses 32 and 33.

God bestows righteousness as a gift on those He has chosen. It is granted as a gift of grace rather than a reward for hard work. Paul has already taught in Romans 1-3 that all mankind fails to achieve the righteousness God requires. “All have sinned and fall short of the glory of God” (Romans 3:23). Those declared righteous are those who have forsaken their own good works and received God’s gift of righteousness in Christ, by faith (Romans 3:21-26). Even Abraham, the father of the faith, was justified by his faith and not by his works (Romans 4). Those who are children of Abraham are those like Abraham who believe and accept God’s promise of salvation in Christ.

The difference between the Gentiles who have attained righteousness and the Jews who have not is the difference between faith and works (see 9:30). The Jews wanted to work for their righteousness. The Gentiles were willing to accept divine charity. In the final analysis, righteousness is gained or lost in Jesus Christ. In rejecting Jesus as their Messiah, the Jews rejected God’s provision for righteousness. In receiving Jesus as Messiah, Gentiles were made righteous.

This too was foretold in Old Testament prophecy. Paul quotes from two texts in Isaiah’s prophecy which show that Israel would stumble over Jesus Christ as God’s provision for their salvation. Paul combines Isaiah 8:14 and Isaiah 28:16, which speak of a “stone of stumbling” for the nation Israel.

These words were spoken by God through Isaiah at a very critical time in Israel’s history—days not unlike those in which Israel was found in Paul’s day. The northern kingdom of Israel was about to be destroyed by Assyria. In sheer panic, the Palestinian nations and Syria were trying to form an alliance to defend themselves against Assyria. Ahaz, the king of Judah, refused to join this alliance, and so Syria and Israel invaded Judah to forcibly bring about this alliance (see Isaiah 7:1-2).

“What can we do?” That was the question Ahaz, king of Judah, along with all the people of Judah, wished to know. Some wanted to form an alliance with Egypt (see Isaiah 30:1-3). God’s answer, through Isaiah, was simple. Summarized, it was: “Trust in Me, and not in men. Trust in the Messiah who is to come and through whom you will be saved.”

“What can we do?” Nothing. Striving to save themselves would be futile. The threat of Israel and Syria would soon pass. God would deal with them Himself. The power of Assyria and later of Babylon was not to be resisted, because these nations were God’s chastening rod on the disobedient Jews of Israel and Judah. In time, God would judge these nations and put them down. For now, they were accomplishing God’s purposes.

Israel’s ultimate deliverance would come through Messiah. He was the “rock” of their salvation. But He was also a “stone of stumbling.” Those who would be saved must forsake self-effort and self-righteousness. They must acknowledge their sin, God’s judgment, and their inability to save themselves. They must wait on the Lord and look for the Messiah to come, through whom they would be saved. For the self-sufficient and self-righteous, this was highly offensive. The Messiah to come was a “stone of stumbling.” Many did not wish only to believe; they wanted to work. And so the One who came to save became to Israel a “stone of stumbling.” This brought about the downfall of Israel, not their deliverance. Israel’s salvation would be by faith—believing in the promised Messiah—and not by works (making human alliances). All who would believe would be saved. All who would not would be judged.

Isaiah prophesied of the Messiah who was to come and through whom Israel could be saved. Isaiah spoke of salvation in precisely the same terms as the Old Testament writers, Jesus, Paul, and the apostles. Salvation was by faith and not by works. It was receiving God’s salvation through believing in Jesus and not by trusting in one’s own works.

Isaiah’s words had both a present and a future application. For those Israelites who lived in his day, Isaiah urged them to patiently endure the chastening of the Lord and to wait for the day of His salvation through the Messiah. Those of Paul’s day must do likewise. They must recognize that Israel was to undergo divine judgment, not through the armies of Assyria or Babylon, but by means of the invasion of Roman armies. Those who would be saved must look to Jesus and wait for the day of deliverance and blessing which He would bring.

Conclusion

In this ninth chapter of the Epistle to the Romans, Paul has given several explanations for the condition of Israel in his day and in our day as well. Israel’s widespread unbelief and rejection of Jesus is explained by the doctrine of divine election. God did not promise to bless every descendant of Israel but only those to whom He gave the promise. Not all the physical descendants of Israel are true Israelites but only those whom God has chosen as such (9:6-23).

The salvation of the Gentiles is also explained in that God had both purposed and promised to save some Gentiles as well as some Jews. God’s promise to Israel through Hosea was also a promise for the Gentiles, who like Israel, are “not God’s people,” due to their sin, but who can become God’s people by His grace (9:24-26).

The small number of believing Israelites is no problem to God or to the fulfillment of His promises. God promised to judge the sins of His people, and in so doing many Jews were destroyed. But God also promised to restore and to bless His people, and consequently He has assured the Jews that He will preserve a remnant, insuring the fulfillment of His purposes and promises (9:27-29).

The salvation of the Gentiles and the failure of the Jews is also explained in the Old Testament. God has always saved and blessed men by faith and not by works. Believing Gentiles have been saved by faith in Jesus Christ. Unbelieving Jews are condemned for their lack of faith and for their determination to be declared righteous through law-keeping. For those who believe in Him, Jesus is God’s rock of salvation. Jesus is, for those who reject Him, God’s “stone of stumbling” (Romans 9:30-33).

We can sum up verses 6-33 another way: “Not all Israel is Israel” (verse 6). Not all those who are “not Israel” are Israelites. “Not Israel” includes the Gentiles. Thus, God has purposed to save Gentiles by faith as well as Jews (verses 24-26). Not all Israel must be saved in order for God’s purposes and promises to be true and certain. Only a remnant needs to be preserved. All through history, God has preserved a remnant so that Israel’s hope is secure (verses 27-29). The difference between the true Israelite and all others is that of faith, faith in Jesus as God’s rock of salvation. For all who refuse to believe in Him and to receive God’s righteousness in Him, He is a “stone of stumbling,” the means of our destruction rather than our deliverance.

What kind of a “stone” is Jesus to you, my friend? Is He the rock of your salvation, or is He a stone of offense? Is Jesus the basis of your stumbling or the source of your salvation? Do not leave this passage without making your decision about this most crucial question. It matters not whether you are Jew or Gentile, rich or poor, but only if you are trusting in Jesus alone for salvation and not in your own merit and works.

As we conclude this lesson, let us dwell on several important truths summarized for your consideration.

(1) The Word of God is not frustrated by history, but it is fulfilled in history. In verse 6 of Romans 9, Paul raised the question which the failure of the nation Israel might suggest to some: “Did God’s Word fail because Israel failed?” The answer is an emphatic “No!” God’s Word did not fail because of Israel’s unbelief and the salvation of Gentiles; it was fulfilled by them.

The majority of Romans 9:6-33 is made up of Old Testament quotations. It was by His Word that God selected some and rejected others. God promised a son to Abraham. He revealed by His word His choice of Jacob and His rejection of Esau. He even spoke through the Scriptures to Pharaoh (see 9:17). It was God’s words, spoken through Hosea and Isaiah, which told of the salvation of the Gentiles and of the preservation of the Jews through a remnant (9:24-29). In His Word God spoke of Jesus, the Messiah, as the “stone of stumbling” (9:32-33).

The Word of God is not called into question by the events which have taken place among the Jews and the Gentiles. The Word of God is confirmed through these events. It is not as though one could have precisely predicted history through the Old Testament Scriptures, but once history was made, the hand of God and the faithfulness of His Word become apparent to all who will study His Word.

God’s Word has always been the basis for His works. God’s Word has always been the basis for man’s blessing and salvation. God’s Word has also been the basis for divine chastening. The Word of God is absolutely reliable. It is completely trustworthy. We can find nothing else to reveal God’s character, His purposes, and His promises. We can study nothing which is more profitable. Let us learn from Paul to reverence the Word of God and search the Scriptures for His promises and for His salvation.

(2) Paul’s words give us guidelines for studying the Old Testament. From Paul’s words in Romans 9 we gain not only a sense of certainty in the faithfulness of God’s Word but also Paul’s example as to how we should interpret and apply the Old Testament Scriptures. It is most unfortunate that some look at the Old Testament Scriptures as obsolete, superseded and replaced by the New Testament Scriptures. This was surely not Paul’s conviction. Paul saw the New Testament as the fulfillment of the Old. Paul viewed the Old Testament as the explanation for the New Testament. He would not conceive of trying to understand God’s working in his own day apart from God’s Word spoken in the Old Testament.

Some seem to think that because the Old Testament was written a long time ago and addressed to a different people these Scriptures are irrelevant to 20th century Christians. If we really believed this, we would have to set aside the New Testament Scriptures on the same grounds. Unfortunately, some do precisely this, setting aside all that seems irrelevant or, more often, all we do not want to hear.

Paul’s approach to the Old Testament makes it relevant and applicable to the New Testament saint. Paul does not avoid the particulars of the passage, but he looks for the principle underlying the passage. Thus, while Hosea’s prophecy was not directed toward the Gentiles, it applies to us. Those who are “not God’s people” can be called “My people.” Isaiah’s words, written long ago to the people of Judah, likewise apply to us, for they lay down the principle of the righteous remnant. Just as God’s purposes and promises were assured in Old Testament times by the preservation of a remnant, so Israel’s future hope is assured by the preservation of a remnant today.

Paul’s use of the Old Testament is illustrated by his use of Deuteronomy 25:4 in 1 Corinthians 9:9.

I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING.” God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we should reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things, that we may cause no hindrance to the gospel of Christ (1 Corinthians 9:8-12).

Paul uses God’s command to Israel not to muzzle their oxen when they tread grain to demonstrate the right of the preacher to be supported in his proclamation of the gospel, a right which Paul will set aside. After citing Deuteronomy 25:4, Paul points out that God is not really giving this command for the benefit of oxen as much as he is for the instruction of His people. The principle underlying the command is simply this: “The laborer is worthy of his wages.” Though we do not have oxen who tread grain, the principle is as valid today as it was centuries ago. Thus, Paul refers to the passage to expose and illustrate the principle.

Paul deals with all of the Old Testament in this way. All of the Old Testament comes to life with great relevance and practicality for Christians today by using this approach. Let me seek to illustrate this by referring to another Old Testament text, one which at first seems to be utterly irrelevant:

“You shall bring the very first of the first fruits of your soil into the house of the LORD your God. You shall not boil a kid in its mother’s milk (Exodus 34:26, see also Deuteronomy 14:21).

Who would ever think that this command not to boil a kid in its mother’s milk could apply to men today? Let me assure you, it does! The milk of a mother goat was given to sustain the life of her offspring, her kid. How inappropriate to cook a kid in the milk of its mother! It is using that which was given to sustain the life of the kid to take away its life. It is like beating a drowning man over the head with a life preserver.

The womb of the mother is like the milk of a mother goat; it was designed by God to protect and sustain the life of the infant within. And yet pregnant women go to the abortionist to destroy that very life in the womb which the womb was meant to protect. When once we see that the womb was meant to protect the life of the child, taking the life of the child in the womb is revealed as the atrocity, perversion, and great and horrid evil it is. This seemingly irrelevant text, when understood in the light of the underlying principle, now becomes most relevant, most applicable to us. Oh, that more men and women would take it seriously today!

(3) The sovereignty of God is another prominent theme in this chapter. Initially, I thought the sovereignty of God was the major theme of the chapter but I have since changed my mind. The trustworthiness of the Scriptures is the main theme and the sovereignty of God is a supporting theme. How can God’s Word be reliable when sinful men persist in their rejection and rebellion against it? There is but one answer: the sovereignty of God. God’s sovereignty—His full and complete control over all of creation—is that which assures us that what He has purposed and promised, He will do. The sovereignty of God means that what God promises, God fulfills. It means that what God says He will do, He will do. It means that our hope of glory is certain and secure. It means that we may live our lives on the basis of what God has said rather than on what we see with our eyes at the moment. There is no greater certainty than this, that the words of a sovereign God will be fulfilled.

(4) We would do well to reflect on Israel’s error as a warning to Christians today. In the tenth chapter of 1 Corinthians, Paul refers to Israel’s failures as a warning to Christians. Israel’s failures should not be misinterpreted or misapplied so that we become proud and self-confident toward God’s grace and toward others, even as the Jews did. Israel’s error should be instructive to the Christian. Let us reflect on those ways in which we fail just as they did.

(5) Finally, let us recognize that we are a part of God’s righteous remnant, and only a remnant. A few years ago an organization known as the “moral majority” was founded. The assumption was that the values of the Christian were held by a majority of Americans. All that was needed was for this silent majority to speak up. This is neither true to life nor true to the Scriptures. Jesus said,

“Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it.” (Matthew 7:13-14)

We deceive ourselves if we suppose that the “vessels of mercy” will be in the majority. Christians will be a minority and often a minority not looked upon with favor. Why do we seek to find comfort or assurance in numbers? Why do we wish to be a part of a large, growing group? Why do we gauge the success of a church or a group by its numbers? Why do we suppose that being among many others gives us assurance? It is in God we must trust. God works through a remnant. Let us not this aside and find safety, security, or significance in numbers. That is what Israel and Judah sought to do in their unbelief. Let us not do likewise. The righteous are a remnant.

243 We should take note that Romans 9-11 is the most extensive explanation in the New Testament of the role of the Jews and the Gentiles in God’s plan for mankind. Paul’s explanation is laden with Old Testament texts drawn together to demonstrate that God’s program is going according to plan and is certain to be completed.

244 This is seen in God’s covenant with Abraham in Genesis 12:3. God promised Abraham that his “seed” would be a blessing for all the nations of the earth. The Jews quickly forgot that while they were privileged to be the means by which God would bless all the nations, they were not the sole object of His blessings. God gave Israel the privilege of being the people through whom Messiah would come. But His coming was to be a blessing to all. Israel soon came to view God’s blessings as their own private possession which they had no desire to share with the Gentiles.

245 The account of this division is recorded in 1 Kings 12 and 2 Chronicles 10.

246 This was part of Elijah’s problem. He thought that Israel’s hope required the turning of the entire nation to faith. This Elijah sought to do and failed. And when God called on him to explain his despair, Elijah responded by speaking of Israel’s widespread apostasy, adding, “I alone am left” (see 1 Kings 19:10, 14). God reminded Elijah that He had preserved a much larger remnant than one sole prophet. He had 7,000 in Israel who had not bowed the knee to Baal (1 Kings 19:18). This remnant preserved Israel’s hope. It was not Elijah’s responsibility to bring the entire nation to repentance, but only to faithfully perform that which God had given him to do.

247 Note this same expression, “the sand of the sea,” used in Hosea 1:10, to speak of the size of the nation when God’s hand was on them in blessing. Hosea speaks of the great numbers of Israelites who will be blessed; Isaiah speaks of the great number of them who will be judged.

248 Paul does not say that all Gentiles have found righteousness, but some Gentiles have—more than the few Jews (the remnant) who have found it.

Related Topics: Election, Prophecy/Revelation

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14. The War Within (Romans 7:14-25)

Introduction

The Context

Observations

The Law Is Spiritual: But I Am of Flesh (7:14-16)

The Law Is Spiritual

I Am of Flesh

The Source of the Problem Is Not Me, but Sin (7:17-24)

A Taste of the Deliverance to Come (7:25)

Conclusion

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From the series: Romans: The Righteousness of God PREVIOUS PAGE | NEXT PAGE

15. Siding With the Spirit (Romans 8:1-17)

Introduction

An Overview of Romans 8

The Structure of Our Text

Preliminary Observations

No Condemnation (8:1-4)

Not by Means of the Flesh, but by His Spirit (8:5-11)

The Futility of Walking According to the Flesh (5-8)

Those who are in the flesh cannot please God.

In the Strength of His Spirit (9-11)

The Implications of Paul’s Teaching in Romans 8:1-11

What Is a184 Son of God?

Adam as a Son of God

The Israelites as Sons of God

Israel’s Kings as Sons of God

Jesus as the Son of God

All Christians Are Sons of God

The Sonship We Await

Sonship and Our Obligation to Walk in the Spirit

Conclusion

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16. From Groaning to Glory (Romans 8:18-27)

Introduction

The Context of Our Text

The Structure of the Text

Transition (8:14-17)

The Superiority of Sonship and Its Glory Over Present Suffering (8:18)

The Groaning of Creation (8:19-22)

The Groaning of the Christian (8:23-25)

The Spirit’s Ministry in Our Groaning (8:26-27)

Conclusion

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17. A Solace in Suffering: The Sovereignty of God (Romans 8:28)

Introduction

The Context of Our Text

The Structure of Our Text

Our Approach in This Study

Conclusion

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From the series: Romans: The Righteousness of God PREVIOUS PAGE | NEXT PAGE

18. God’s Eternal Decree (Romans 8:29)

Introduction

Our Approach in This Lesson

Coming to Terms with our Text

Definition of Terms

Foreknowledge

Predestined

The Point of Romans 8:29

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19. The Glory of God (Romans 8:30)

Introduction

Those Whom He Predestined, He Called

Whom He Called, He Also Justified

Whom He Justified, He Also Glorified

Israel’s Sin Against God’s Glory

God’s Glory Requires His Judgment of Israel’s Sin

God’s Glory and the Overthrow of the Nations Which Were His Chastening Rod

God’s Glory and the Restoration of Israel

The Nations Will Glorify God

All Creation Will Glorify God

Christ: God’s Glory Revealed in the Flesh

Conclusion

From the series: Romans: The Righteousness of God PREVIOUS PAGE | NEXT PAGE

The Law Is Spiritual: But I Am of Flesh
(7:14-16)

The Source of the Problem Is Not Me, but Sin
(7:17-24)

A Taste of the Deliverance to Come
(7:25)

No Condemnation
(8:1-4)

Not by Means of the Flesh, but by His Spirit
(8:5-11)

The Implications of Paul’s
Teaching in Romans 8:1-11

What Is a¹⁸⁴ Son of God?

Transition
(8:14-17)

The Superiority of Sonship
and Its Glory Over Present Suffering
(8:18)

The Groaning of Creation
(8:19-22)

The Groaning of the Christian
(8:23-25)

The Spirit’s Ministry in Our Groaning
(8:26-27)

What Then Shall We Say to These Things?
(8:31)

If God Is for Us, Who Is Against Us?
(8:31)

Paul’s Love for Israel
(9:1-3)

Israel’s Privileges
(9:4-5)

Israel’s Failure
Explained by Divine Election
(9:6-13)

Question 1:
Does Election Make God Unjust
(9:14-18)

Question Two:
Why Does God Still Find Fault?
(9:19-23)

Not Only Israel Will Be Saved:
Expanding the Definition of “Not Israel”
(9:24-26)

Not All Israel Must Be Saved
(9:27-29)

The Situation Summed Up
(9:30-33)